Text of the French Statute of the Order of the Knights Templar

From the translator

This pamphlet which you gentlemen are holding in your hands is a translation of The Rule of Templars (Upton-Ward, J.M. 1972, The Rule of Templars. Published by The Boydell Press, Woodbridge, Suffolk, UK.)

in the form in which it came to me - a photocopy without Introduction and Appendix. There will be such an opportunity, I will not fail to translate them and send them to interested parties. Please send your comments and suggestions to: e-mail: [email protected](Rumyantsev Peter).

Thanks to everyone who helped me in acquiring, translating, typesetting and designing this book. Translation Petr Rumyantsev (Yoshkar-Ola), Valery Koteneva (Samara), Layout Fetisov Boris (Kazan).

French text of the Statute of the Order of the Knights Templar. This book presents for the first time an English translation of the French Rite published in 1886 by Heinrich de Courzon, compiled from three medieval manuscripts. The monastic rule and manual, the Charter is a unique document and an important historical source. It is divided into 7 main sections: Basic Charter, Statutes and institutions of the House of the Temple, Punishments , Everyday life,Holding Regular Meetings, Further Details on Punishments,

Acceptance into the Order. Details are given of the robes, weapons and equipment due to each brother, instructions to the brothers how to act during a [military] campaign, information about the daily life of the members of this most influential military order and about the monastic discipline that made him a powerful military force.

The Rite was developed over nearly 150 years of the Order's existence, and thus it is a dynamic work showing how the Templars adjusted to political change and formulated their disciplinary code. The introduction gives the historical background of the Charter and summarizes its various sections.

The Matthew Bennett Appendix deals with the military application of the Charter, with a particular focus on strategy.

J.M. Upton-Word is a former student at the Postgraduate Center for Medieval Studies at the University of Reading.

Formatting and additional proofreading (without book):

Boychuk Bogdan and Kryldakov Ruslan

Internet project "History of the Order of the Temple" (http://templiers.info) 2002

Basic Charter

Here begins the preface to the Rule of the Temple

1. We appeal first of all to all those who secretly reject their own will and desire to serve the King of Heaven as a knight with a pure heart, and desire to bear with diligence the eternally noble weapon of obedience. By this we exhort you, who until now led the life of secular knights, for whom the law of Jesus Christ was not the basis, to follow those whom the Lord has chosen from the peoples doomed to eternal torment, and whom he commanded in his great mercy to defend the Holy Church, and hasten join them forever.

2. In addition, whoever is a knight of Christ, accepting these holy commandments, in his service he must combine sincere zeal and perseverance, which is so worthy and holy, and, as you know, so noble that if he keeps it spotless forever, then will be rewarded with entering the circle of martyrs who gave their souls for Jesus Christ. In this spiritual order, the order of chivalry revived and flourished. The former chivalry despised the love of justice, which is its duty, and did not do what it was supposed to do: protect the poor, widows, orphans and the Church, it was inclined to robbery and murder. But the Lord God does not leave us

and our savior Jesus Christ. He sent his faithful from the Holy City of Jerusalem in stamps 1* France and Burgundy. For the sake of our salvation and the spread of the true faith, they do not cease to sacrifice their souls to the Lord, and their sacrifice is accepted.

3. Then we gathered in Troyes from various lands over the mountains, in all joy and in all brotherhood, at the request of Master Hugo de Paynes,1 by whom the aforementioned chivalry, by the grace of the Holy Spirit, was founded, on the feast of St. Hilarius2 in the year 1128 from the incarnation of Christ, the ninth year after the founding of this chivalry. And at the General Council we heard about the beginnings and deeds of the Order of the Knights from the lips of Master Hugo de Paynes and, as far as we understood, praised what seemed good to us and avoided what seemed to us wrong.

4. And all that happened at that Council cannot be told or set forth in detail, and we should not take it lightly, but considering with wise prudence, we leave it to

Rule of the Knights Templar

the discretion of the Pope honored by us Mr. Honorius3 and the noble Patriarch Stephen of Jerusalem4, who know the affairs of the East and the Poor Knights of Christ, and on the advice of the general meeting, we unanimously approved this. Although the great number of holy fathers that gathered in council recognized the advantage of our words, nevertheless, we should not pass over in silence the genuine words and judgments that they expressed.

5. Thus, I, Jean Michel, to whom this chosen place was entrusted and entrusted, by the grace of God, served as a humble scribe of this document, at the behest of the Council and the Reverend Father Bernard, Abbe of Clairvaux.

The names of the holy fathers who were present at the Council:

6. Matthew was the first 5, Bishop of Albany, by the grace of the Lord, legate of the Roman Church, Renaud6 - Archbishop of Reims, Henri7 - Archbishop of Sansky, and others8 with the right to vote - Goslin9, Bishop of Soissons, Bishop of Paris10, Bishop of Troyes11, Bishop of Orleans12, Bishop of Auxerre13, Bishop of Mo14, Bishop of Chalons15 , Bishop of Laon 16 , Bishop of Boe 17 , Abbe Vézelay 18 , who was later Archbishop of Lyon and Legate of the Roman Church, Abbot of Citeau 19 , Abbot of Pontini 20 , Abbot of Trois-Fontaine 21 , Abbot of Saint-Denis-de-Rheims 22 , Abbot of Saint-Étienne-de-Dijon23 , Abbé Molesme,24 the aforesaid Bernard,25 Abbé of Clairvaux, whose words the aforesaid were praised beyond measure. Also present were Master Aubrey de Reims, Master Fouchet, and some others who would have been

long record. And for the rest who are not mentioned, it would be useful to vouch that they were committed to the truth: these are Count Theobald26, Count Nevers27, André de Bodman. They were at the Council, and they acted in such a way that, with perfect careful care, they chose what was beautiful and condemned what seemed wrong.

7. Also present was Brother Hugo de Paynes, Master of the Order, with those of the brothers whom he had taken with him. They were brother Roland, brother Godefroy, and brother Geoffroy Bizot, brother Payne de Montdidier, brother Archambault de Saint-Aman 28 . The master and his followers told the aforementioned holy fathers about the customs and rituals of their humble beginnings and of the one who said: " Ego principium qui et locuor vobis", which means: "I, who speak to you, am the beginning."

8. It pleased the General Council that the reflections that were expressed there, and the discussions of Holy Scripture, which were carefully tested by the wisdom of my master Honorius, Pope of the Holy Roman Church,

and Patriarch of Jerusalem, with the approval and consent of the Council and the Poor Knights of Christ and the Temple, which is in

Jerusalem, were to be recorded and not forgotten and preserved, so that those who lead a righteous life could come to their Creator, whose compassion is sweeter than honey, whose mercy is like oil 29 and will enable us to draw near to Him whom we desire to serve. Per infinita seculorum secula. Amen.

Here begins the Rite of the Poor Knights of the Temple

9. You who reject your own will, and you others who serve the King of heaven mounted and armed

term for the salvation of your soul, try everywhere with a pure desire to serve matins and the entire service, in accordance with the canon and customs of the legitimate rulers of the Holy City of Jerusalem 30 . O you reverend brothers, God is also with you, if you promise to despise this mortal world in the eternal love of the Lord and reject the temptations of your body,

satisfying your hunger with divine food, and your thirst with the commandments of our Lord; at the end of the chosen service, let no one be afraid to go into battle, if from now on he wears a tonsure.

10. But if any of the brethren is sent on the cause of the Home and Christianity in the East, which we think will happen often, and cannot hear the divine service, he should read Paternoster 30* thirteen times instead of matins, seven times each hour and nine times for Vespers. And we all command him to do so. But those who are sent on such a business and cannot come at the hours set to listen to the divine service, should not miss the set hours to pay tribute to the Lord.

How to Receive Brothers

11. If a secular knight or any other person wishes to leave the path to eternal torment and say goodbye to worldly life, and choose your community life, do not accept it immediately. For it is said by my master Saint Paul: Probate spiritus si ex Deo sunt", which means: "Test the soul in order to see" whether it is from the Lord. If it is decided that he should be accepted into the society of the brothers, let the Rule be read to him, and if he wishes to unquestioningly obey the commandments of the Charter, and the Master and the brothers are pleased accept him, let him reveal his desire to all the brethren in the chapter, and let him ask with a pure heart31.

About excommunicated knights

12. Where you know the excommunicated knights must gather, we command you to go. 32, and if anyone from across the sea desires to enter the order of knights, you must weigh not so much the benefit in this mortal world as the eternal salvation of his soul. We command that he be received on the condition that he appear before the bishop of this province and inform him of his intention. And when the bishop hears him and forgives his sins, he must send him to the Master and the brothers of the Temple, and if his life has been honest and worthy of their society, if he seems worthy of the Master and the brothers, let him be mercifully accepted; and if he should die at that time because of the suffering and trouble he has endured, may he be given all the honors of the brotherhood due to one of the Poor Knights of the Temple.

13. Under no circumstances should the brothers of the Temple share society with a knowingly excommunicated person, or accept his donations, and we strictly forbid this, for a terrible thing would happen if they were excommunicated, like him. But if he is only forbidden to listen to the divine service, [then], of course, it is possible to share society with him and take his donations with the permission of the commander.

Rule of the Knights Templar

O not to take children

14. Although the charter of the Holy Fathers allows children to be accepted into the spiritual life 33, we do not advise you to do

this. For he who wishes to give his child forever into the order of knights must educate him until such time as he becomes able to firmly hold a weapon 34 and purify the earth from the enemies of Jesus Christ. Then let his father and mother bring him into the House and state his request before his brothers, and it is better if he does not take the vow when he is a child, but when he is older, and it is better if he does not regret him than if he does. Then let him be tested according to the understanding of the Master and the brothers, and according to the honesty of the life of the one who asks for acceptance into the brotherhood.

O brethren who stand too long in the chapel

15. It has become known to us, and we have heard it from reliable witnesses, that you are listening to the divine service standing immoderately and without restriction. We do not require you to do so; on the contrary, we do not approve of it.

But we command that both the strong and the weak, in order to avoid confusion, should sing a psalm, called Venite with an invitation35, and a hymn, sitting, and say their prayers in silence, in a whisper and softly, so that the one who prays does not interfere with the prayers of other brothers.

16. But at the end of the psalms when it is sung Gloria Patri, out of reverence for the Holy Trinity, you must stand up and

to bow at the altar, and the weak and sick to bow their heads. So we command. And when the explanations of the Gospel are read and Te deum laudamus 36 is sung, and everyone is laudatory, and the matins ends, you should be on your feet. We also command you to stand at matins and at all services of the Mother of God37.

About the clothes of the brothers

17. We command that the capes of all brothers be of the same color. 38: white or black or brown39. And we grant to all brother knights white cloaks, and no one who does not belong to the said Knights of Christ is allowed to wear white cloaks, so that those who have rejected life in darkness will recognize each other as connected to the Creator by the sign of these white cloaks, which means purity and complete chastity. Chastity is the confidence of the heart and the health of the body. For if one of the brothers has not taken the vow of chastity, he can neither find eternal rest nor see the Lord, for it is said by the apostle: " Pacem sectamini cum omnibus et castimoniam sine qua nemo Deum videbit", which means: "Try to bring peace to everyone, keep chastity, without which no one can see God."

18. But these clothes should be without any ornaments and without a trace of vanity. 40. And we command that none of the brethren should have a piece of fur41 on their garments, or anything else that serves the habits of the body, or even

blankets, if it is not from the wool of lambs or sheep. We command that everyone should wear the same clothes, so that everyone can put on and undress, and put on or take off their shoes easily 42 . And Kelarus, or another in his place, must carefully consider and take care of these things in order to merit the reward of the Lord, so that the eyes of the envious

and the evildoers could not see that the garments were too long or too short, but he should distribute them so that they fit those who wear them, according to the height of each.

19. And if any of the brothers, out of vanity or arrogance, desires to have, as due to him, the best

and the most beautiful cloak, let him have the worst. And those who receive new robes must immediately return the old ones to give them to squires and sergeants, and often to the poor, somehow finds the best holder of this place.

About shirts

20. Among other things, we charitably establish that because of the intense heat that exists in the East, from Easter to All Saints' Day, out of compassion, and not as a right, a linen shirt is given to all the brothers who wish to wear it.

O bed linen

21. We command, by common consent, that every man should have clothes and linen at the discretion of the Master. We believe that in addition to a mattress, one pillow and one blanket will be enough for everyone, and whoever does not have one of these things can have a blanket, and he can use linen at any time.

duvet with soft pillow. Everyone is supposed to sleep always dressed in a shirt and trousers, and shoes and belts, and where the brothers sleep, the light should burn until morning 43. And Celarius must take care that the brothers have well-shaven tonsure, so that they can be recognized from the front and back, and we command strictly adhere to the same manner as regards beards and mustaches, so that no excesses can be seen on your bodies.

O shoes with long toes 44 and laces

22. We forbid long-toed shoes and laces, and forbid any brother to wear them; we also do not allow them to those who serve the House for a fixed period. We forbid them to wear long-toed shoes or laces under any circumstances. For it is evident and well known that these abominable things belong to the Gentiles. Also, one should not wear too long hair or capes. For those who serve the King of heaven must, both in soul and body, follow the commandment of the Lord himself, who said: "Estote mundi quia ego mundus sum", which means: "Be in the world like me."

How to eat food

Rule of the Knights Templar

23. In the palace, 45 or in what should rather be called a refectory, food should be eaten together. But if you are in need of something, and you are unfamiliar with the signs used by other brothers46, you should quietly address

To one of the brothers, ask for what you need at the table, with all humility and humility. For the apostle said:Manduca panem tuum cum silentio", which means: "Eat your bread in silence." And it is said in the psalm: "Posui ori meo custodiam", which means: "I thought my tongue would betray me", which means - I will hold my tongue so as not to say anything bad.

About reading the rule

24. At lunches and dinners of the brothers of the convention 47 always, if possible, one should read the Holy Scriptures. If we love God and all his holy words and his holy commandments, we must be willing to listen carefully; the reader tells you to remain silent before he begins to read.

O dishes and drinking vessels

25. Due to the lack of food, the brothers should eat in pairs, so that each can more closely observe the other, and that there is neither excessive strictness nor secret abstinence in the diet of the brothers. And it seems fair to us that every brother should have the same portion of wine in his cup.

About eating meat

26. It should be enough for you to eat meat three times a week except at Christmas. 48, All Saints49, Dormition50 and the Feast of the Twelve Apostles51. For it is known that the habit of eating flesh corrupts the body. But if the fast, when meat is forbidden, falls on Tuesday, then the next day it should be given to the brothers in abundance. On Sundays, all Temple brethren, chaplains, and clergy are to receive two servings of meat in honor of the holy resurrection of Jesus Christ. The rest of the members of the House, that is, squires and sergeants, should be content with one serving of meat and be grateful to the Lord for this.

O food on normal days

27. On the rest of the week, that is, on Monday, Wednesday, and even Saturday, the brethren are entitled to two dishes or vegetables or other dishes with bread, and we think that this is enough, and we command that this rule be observed. For he who does not eat one food must eat another.

O food on Fridays

28. On Fridays, fasting food should be given to all brothers, out of honor of the suffering of Jesus Christ, and

you should fast from the day of All Saints until Easter, with the exception of Christmas, the Assumption and the feast of the Twelve Apostles 52*,. But weak and sick brethren should not adhere to this. From Easter to All Saints' Day, they can eat twice if there is no common fast.

O thanksgiving

29. Always after every lunch and dinner, all the brothers should [in the church] give thanks to the Lord in silence, if the church is close to the refectory, and if not, then in the refectory itself. With humble hearts they should give thanks to Jesus Christ, who sent them food. The remaining pieces of bread should be distributed to the poor, and the whole

leave bread. Although the reward of the poor, whose kingdom is in heaven, should be given to them without hesitation, and the Christian faith will certainly recognize you among them, 53 we establish that a tenth of the bread should be given to the brother in charge of the distribution of alms.

About a light dinner 53*

30. When daylight is gone and night is falling, listen to the bell or the call to prayer, according to the custom of the country. 54, and everyone go to Compline. But we command that you eat light food first, though we leave that to the discretion of the Magister. When he desires water, and when, out of mercy, he orders diluted wine to be served, let it be served in a reasonable amount. Indeed, it should not be taken in excess, but in moderation. For Solomon said: Quia vinum facit apostatare sapientes", which means: "Wine corrupts the wise."

About silence

31. When the brothers leave Compline, they are not allowed to speak aloud unless necessary. But let everyone go to his bed quietly and silently, and if someone needs to say something to his squire, he should say what he has to, in an undertone and quietly. But if it happens that, when they come out of Compline, the knights or the House have a serious matter to be decided before the morning, we insist that the Master, or the elder brothers who govern the Order under the Master, may speak according to the occasion. For this reason, we command them to do it in this way.

32. For it is written: " In multiloquio non effugies peccatum", which means: "Saying too much will not avoid sin." And again: " Mors et vita in manibus lingue", which means: "Life and death are in the power of the tongue." And during a conversation, we forbid idle words and impious laughter. And if anything was said during a conversation that should not be said, we command that, going to bed , you read "Our Father" with all humility and pure piety.

About sick brothers

Rule of the Knights Templar

33. Brethren who suffer from illnesses [obtained] at work for the House may be allowed not to rise for matins with the consent and permission of the Master, or those who are responsible for this. But instead of Matins, one should read the "Our Father" thirteen times, as established above, so that the words come from the heart. For David said: Psallite sapienter ", which means: "Sing wisely." And he said: " In conspectu Angelorum psallam tibi", what

means: "I will sing to you before the angels." And let it always remain at the discretion of the Master or those who are responsible for it 55 .

About common life

34. The Holy Scripture says:Dividebatur singulis prout cuique opus erat", which means: "It is given to each according to his needs." Therefore, we say that no one can be exalted among you, but everyone should take care of the sick, and he who is less sick should give thanks to the Lord and not be grieved, and let him whoever is sicker will humble himself through his weakness and not become proud through pity.And thus all brethren should live in peace, and we forbid anyone to carry excessive abstinence, but firmly adhere to the rules of common living.

About the Master

35. The master can give anyone a horse and weapons, and anything else that belongs to another brother, and the brother who owns the given things should not be irritated or angry, for if he gets angry, he will go against God.

About giving advice

36. Let only those who, as the Master knows, will give wise and useful advice, be called to the chapter, for so we command, and in no case should anyone be chosen. For when it happens that they wish to discuss serious matters, somehow allotment of land to the community, or to speak about the affairs of the House, or to receive a brother, then, if the Master wishes, all the brothers should be called together to hear the advice of the whole chapter, and let the Master do as he sees fit and most useful.

O brothers sent to other lands

37. Brethren sent to various lands should diligently adhere to the precepts of the Ordinance, as far as they can, and lead an impeccable life, as regards meat and wine, and other things, so that others can speak well of them, and they do not sully the words or deeds of the instructions of the Order, and they could serve as an example of good deeds and wisdom, so that, among other things, those with whom they associate, and those at whose inns they stay, may be honored. And, if possible, the house where they stop and sleep should not be left without light, so that enemies in the shade cannot lead them into temptation, which is forbidden to them by God.

About saving the world

38. Each brother must be careful not to enrage or anger another brother, for by the grace of the Lord all brothers are equal: strong and weak, in the name of mercy.

How brothers should behave

39. In order to carry out their holy duties and gain the glory of the joy of the Lord, and avoid the fear of the fire of hell, all brothers accepted into the Order should strictly obey their Master. For nothing pleases Jesus Christ more than obedience. For as soon as any command is given by the Master, or by those to whom the Master has given this right, it must be carried out without delay, as if it had been given by Christ himself. For Jesus Christ spoke through the mouth of David, and it is true that: Ob auditi auris obedivit mihi ", which means: "He obeyed me as soon as he heard me."

40. For this reason, we admonish and command the knight brothers who have renounced their will, and all others who are serving a fixed term, not to dare to go into the city without the permission of the Master or one who can give it, except at night to the Holy Sepulcher and places of prayer that are within the walls of the city of Jerusalem.

41. The brothers may go there in pairs, but they must not go to other places either day or night, and when they stop at inns, neither the squire nor the sergeant should go to a stranger [person] in the room, neither see each other, nor speak with him without permission, as stated above. We command by common consent that in this Order which is governed by God, none of the brethren shall either fight or rest of their own free will, but only by the orders of the Master, which all obey, in order to follow the words of Jesus Christ,

who said: " Non veni facere voluntatem meam, sed ejus que misit me, patris ", which means: "I did not come to do my own will, but the will of my father who sent me."

How to exchange

42. Without the permission of the Master, or of one who can give it, no brother shall change one thing for another or ask for it, except if it is a small or inexpensive thing.

About castles

43. Without the permission of the Master or the one who can give it, none of the brothers should have a closing purse or bag, but this is not followed by the commanders of the Houses or regions, or the Masters. Without the consent of the Master or Commander, none of the brothers should keep letters from relatives or other people, but if he has permission, and if the Master or Commander so desires, these letters can be read to him.

Rule of the Knights Templar

About the gifts of the laity

44. If anything that cannot be preserved, such as meat, is given by a layman to any of the brothers as a gift, he must pass it on to the Master or the Commander in charge of provisions. But if it happens that any of his friends or relatives have something that they want to give only to him, let him not take anything without the permission of the Master or someone who can give it. Moreover, if any other item of his

relatives, let him not take it without the permission of the Master or one who can give it. We do not want this rule to be extended to commanders or baillies 56 to whom this service is specially entrusted.

About misdemeanors

45. If any of the brothers, in his speech, either in the service, or in any other way, has committed a sin that is not too serious, he must voluntarily report this to the Master in order to correct himself with a pure heart. And if he did not fall into this sin often, he should be given a light punishment, but if the sin is serious, he should be separated from the company of other brothers, so that he does not eat and drink at the same table with them, but alone, and he should give himself to the mercy and judgment of the Master and the brothers, in order to be saved on the Day of the Last Judgment.

O serious sins

46. Above all else, we must ensure that none of the brethren, powerful or not, strong or weak, who wishes to come forward and be proud and defend their crime, will go unpunished. But if he does not wish to atone for his fault, let him receive a more severe punishment. And if a pious council offered prayers to God for his sake, and he does not want to correct his sin, but wants to praise him more and more, you should tear him out of the pious flock, following the apostle who said: " Auferte malum ex vobis, which means: "Drive out the wicked from you." And you need to remove the bad sheep from the company of faithful brothers.

47. Moreover, the Master, who must hold in his hand a staff and a rod, a staff - in order to support

the strength and weakness of others, and the rod - in order to cast out evil from those who sin, for the sake of love and justice, on the advice of the patriarch, he must take care of this. But also, as my sir St. Maximus said: "Let no punishment be greater than the sin, and no excessive punishment should return the sinner to evil deeds."

About gossip

48. We command you by divine counsel to avoid the plague of envy, gossip, malice and slander. And everyone should jealously guard against what the apostle said:Ne sis criminator et susurro in populo", which means: "Do not accuse or slander the people of God." But when a brother knows for sure that another brother has sinned, let him calmly and with brotherly mercy determine his punishment, known only to the two of them, but if he does not want to listen, another brother should be called, and if the sinner does not listen to both, he should renounce openly before the whole chapter.Those who humiliate others suffer terrible blindness, and many are filled with great sorrow that they did not guard against envy of others and thus fell into the net of the ancient treachery of the devil .

Let no one be proud of their sins

49. Although all idle words are known to be sinful, they will be spoken by those who are proud of their sin before the strict judge Jesus Christ, as shown by the words of David: "Obmutui et silui a bonis", which means: "Even good words should be restrained and keep silence." And also one should beware of slander in order to avoid the punishment for sin. We strictly forbid any of the brothers to tell another brother or anyone else about his brave deeds that he did in worldly life, which should be called foolish things done in the performance of a knightly duty, and about the pleasures of the flesh that he experienced with fallen women, and if it happens that anyone hears a brother telling such stories, he should silence him immediately, and if he cannot do this, he should immediately leave this place and not listen to the peddler of abominations.

Let no one ask

50. We command that this custom be observed as strictly as the others: no brethren should openly ask for another's horse or arms. This is how it should be done: if a brother's ill health, or the weakness of his animals or weapons, is such that he cannot do his work for the House without injury, he should go to the Master, or whoever is in authority in that place, and report to him with a clean faith and true brotherly feeling, and remain at the disposal of the Master or another who is invested with authority.

O animals and squires

51. Each knight brother can have three horses and no more, without the permission of the Master, because of the great poverty that now exists in the House of the Lord and the Temple of Solomon. To each knight brother we give three horses and one squire, and if this squire willingly serves mercy, the brother should not beat him for the offenses he commits.

None of the brothers should have a harness with decorations 58

52. We absolutely forbid brothers to have gold or silver on their bridle, or on stirrups, or on spurs. So be it, if he buys them. But if it happens that a harness so old is given to him, as alms, that the gold or silver is so darkened that their brilliant splendor is not visible to others and they are not proud of, then he can have [such a harness]. But if a new harness is donated to him, let the Master decide as he sees fit.

Rule of the Knights Templar

O covers for copies

53. None of the brothers should have covers on his shield or spear, for there is no advantage in this, on the contrary, we believe that this would be harmful. 59 .

About food bags

54. This command that we establish is useful for everyone to adhere to, and for this reason we

we order that it be observed from now on, and that none of the brothers make bags for food from linen or wool, or anything else, with the exception of profinel60.

55. We collectively forbid any of the brothers from hunting a bird with another bird. 61 . It is not good for a person of faith to succumb to pleasures, but one should willingly heed the commandments of the Lord, pray often, and every day in one's prayers tearfully confess to God one's sins that one has committed. Let none of the brothers dare to go with a man who hunts a bird with a bird. Rather, it is worthy of every pious person to set out on their journey simply and humbly, without excessive laughter or talk, but to speak moderately and without raising their voices, and therefore we specifically command all brethren not to hunt in the woods with a bow or crossbow, and not to accompany anyone who intends to do so except out of a desire to save him from the ungodly pagans. And also you should not hunt with dogs, shout or chat, or drive a horse out of a desire to catch a wild beast.

About the lion

56. Truly, you have a duty to give your soul for your brothers, as Jesus Christ did, and to defend the earth from unfaithful pagans, who are the enemies of the son of the Virgin Mary. And the aforementioned prohibition against hunting does not include in any way the hunting of a lion, for it prowls and hungers for what it can devour, and its paws are against any man, and the hand of any man is against him.

How to own land and people

57. We believe that this new order was born from Holy Scripture and divine providence in the Holy Land in the East, which means that its armed knights can kill the enemies of the Cross without sin. By this

therefore we believe that you should rightfully be called Knights of the Temple, with a special dignity and beauty of incorruptibility, and that you can own lands and have people, villans and fields, and rule them justly, and carry out your right to them, in a special way installed.

About tithing

58. We believe that you left the lovely riches of this world and willingly cast yourselves into poverty, and we decide that those of you who live in the community can receive tithing. If the bishop of the area, to whom the tithe is rightfully due, wishes to give it to you out of charity, he may give the tithe that the church receives, with the consent of his Council. Moreover, if If any of the laity withholds a tithe from his property at his own expense and against the church, and wishes to give it to you, he may do so with the permission of the prelate and his assembly.

About the court

59. We know, for we have seen it, that there are no number of persecutors and those who love to quarrel and torture the faithful of the Holy Church and their friends. In the clear judgment of our Council, we command that if any of the parties [in the dispute] in the East or elsewhere asks for anything with you, for the sake of faithful people and the love of truth, you must judge between them, if the other side is willing to allow it. The same commandment must be observed if anything is stolen from you.

O elderly brothers

60. We command, with God's counsel, that the aging and weak brothers receive honor and care according to their weakness, and by the authority of the Rite they are given everything that is necessary for bodily well-being, and nothing upsets them.

About sick brothers

61. Sick brethren should receive attention and care, and they should be served according to the words of the evangelist and Jesus Christ: " Infirmus fui et visitastis me ", which means:" I was sick, and you visited me, and let

they do not forget this. "For those brothers who vegetate should be treated calmly and with care, for for such a service, performed without hesitation, you will gain the kingdom of heaven. So, we command Infirmarius 61 ** to carefully and strictly give out everything that is necessary for various sick brothers, such as: meat, poultry and other food that brings good health, according to the means and possibilities of the House.

About dead brothers

62. When one of the brothers leaves this world, which none of us can avoid, we command with a pure heart to celebrate mass for his soul, and let that divine service be performed by the priests who serve the King

Rule of the Knights Templar

heavenly, and you who serve mercy for a fixed period, and all the brethren who serve a fixed period and are present where the body lies, must read the Lord's Prayer a hundred times over the next seven days.

And all the brothers who serve in this House, where the brother died, must read the Our Father a hundred times, as said above, after it became known about the death of the brother by the grace of God. We also conjure and command by the power of the holy fathers that for forty days, in memory of the deceased brother, they feed the poor with meat and wine, as if it were a living brother. We forbid all other donations that were made willfully and unwisely by the Poor Knights of the Temple after the death of a brother, at Easter and on other holidays.

63. Moreover, you must carry your faith day and night with a pure heart, so that you can be compared to the wisest of all prophets, who said: " Calicem salutaris accipiam" which means "I will take the cup of salvation", which means "I will avenge the death of Jesus Christ with my death. For just as Jesus Christ gave his body for me, I am ready to give my soul for my brothers. And this is a worthy sacrifice, a living sacrifice, pleasing to God."

O priests and clerics serving charity

64. By the whole Council, we command you to transfer all donations and all kinds of alms, in whatever form they are given, to chaplains and clerics, or to others who serve mercy for a fixed period. According to the authority of the Lord God, the servants of the church can only have food and clothing, and should not wait anything else, except if the Master wishes to give them something out of mercy.

O secular knights

65. Those who serve out of compassion and stay with you for a fixed period are the knights of the House of the Lord and the Temple of Solomon, whereby we command out of mercy that if during the service the Lord will call one of them to himself, for the love of the Lord and out of brotherly mercy, let one beggar be fed for seven days for the salvation of his soul, and each of the brothers of this House must read Our Father thirty times.

O secular knights who serve a fixed term

66. We command that all secular knights who wish with a pure heart to serve Jesus Christ and the House of the Temple of Solomon for the prescribed period, purchase a suitable horse and weapons, and everything necessary for such service. Further, we command that both parties fix the price of the horse and write down this price, so as not to forget it; and let everything necessary for a knight, his squire and horse, even horseshoes, be given out of brotherly mercy at the expense of the House. If, within the time limit, it happens that the horse dies in the service of the House, and if the House can afford it, the Master must replace it with another. If, at the end of the service, the knight wishes to return to his country, he must leave to the House from charity half the price of the horse, and the other half, if he wishes, he can receive from the donations of the House.

O acceptance of sergeants

67. Since the squires and sergeants who wish to serve mercy in the House of the Temple for the sake of the salvation of their souls for a fixed period come from different countries, it seems to us useful to take their vows, so that an envious enemy cannot sow in their hearts the desire to reject or renounce their good intentions.

About white coats

68. By a common decision of the whole Council, we forbid, under pain of exile, as a sin, so that someone illegally stayed in the House of the Lord and the Knights of the Temple; and also that sergeants and squires must not wear white capes, for by this custom great harm is done to the House, because in the countries beyond the mountains, false brothers, married men and others who call themselves brothers of the Temple, are sworn, while they lay people. They brought so much shame to us and harm to the Order of the Knights that even their squires boasted of it, and for this reason there was much turmoil. So, let them be strictly given black robes, but if they are not, they should be given what is available.

v that area, or whatever is the least expensive, somehow burell 62 .

About married brothers

69. If a married man asks to be accepted into the brotherhood, parish and prayers of the House, we allow you to accept him on the following conditions: that after their death they leave you part of their estate and everything that they will henceforth acquire. At the same time, they should lead an honest life and dedicate themselves to good works for the sake of their brothers. But they must not wear white capes or cloaks, moreover, if the master dies before his wife, brothers

must take part of his property and leave the other part to the lady to support her for the rest of her life, for it does not seem right to us that confreres 63 should live in the House with brothers who have given God a vow of chastity.

About sisters

70. The company of women is a dangerous thing, because through it the ancient devil led many away from the direct path to paradise. From now on, women should not be allowed into the House of the Temple as sisters. 64 Therefore, dear brethren, from now on this custom should not be followed, so that the color of chastity will always be preserved among you.

Should not be closely associated with women

Rule of the Knights Templar

71. We believe that it is dangerous for any believer to look too much at a woman's face. For this reason, none of you should dare to kiss a woman, be it a widow, a girl, a mother, a sister, an aunt, or anyone else, and from now on, the Knights of Jesus Christ should by all means avoid the embraces of women through which men have died more than once, so that they could remain forever before the face of the Lord with a clear conscience and a righteous life.

Shouldn't be godfathers

72. From now on, we forbid all brothers to raise children above the font, and no one should be ashamed of refusing to be a godfather or godmother; this shame brings more glory than sin.

About commandments

73. All commandments that are mentioned and written above in this Charter are left to the discretion and judgment of the Master. Here are recorded the feasts and fasts that all brethren should observe and observe.

74. Let it be known to all the present and future brothers of the Temple that they must fast on the eve of the days of the twelve apostles, which means: St. Peter and St. Paul 65 , St. Andrew 66 , St. James 67 and St. Philip, St. Thomas 68 , St. Bartholomew 69 , St. Simon and Jude 70 , St. James 71 , St. Matthew 72 , the eve of St. John the Baptist 73 , the eve of the Ascension 74 and two days before, days of prayer; Pentecost75; twelve days of fasting76, the eve of St. Lawrence77, the eve of the Mother of God in mid-August78, the eve of All Saints79, the eve of Epiphany80.

And they must fast on all the named days according to the orders of Pope Innocent at the Council 81, which was in the city of Pisa. And if any of the mentioned holidays falls on a Monday, they must fast

v previous Saturday. If Christmas 82 falls on a Friday, the brothers should eat meat in honor of the holiday. But they must fast on the day of St. Mark83 because of the litany: this is ordained by Rome, for man is mortal. However, if that day falls within a week of Passover, they should not fast.

Here are recorded the feasts to be observed in the House of the Temple

75. Nativity of our Lord; feasts of St. Stephen 84 , St. John the Evangelist 85 , Holy Infants 86 , the eighth day of Christmas, which is New Year's Day, Epiphany, Purification of St. Mary 87 , St. Matthew the Apostle, Annunciation of Our Lady in March 88 , Easter and the three following days, St. George 89 , St. Philip and James, two Apostles, Finding of the Holy Cross90, Ascension of the Lord, Pentecost and two subsequent days, St. John the Baptist91, St. Peter and St. Paul, two Apostles92, St. Mary Magdalene93, St. James the Apostle, St. Lawrence94, Assumption of the Mother of God95, Nativity of the Virgin96, Exaltation of the Holy Cross97, St. Matthew the Apostle, St. Michael98, St. Simon and Jude, the feast of All Saints, St. Martin in winter99, St. Catherine in winter100, St. Andrew, St. Nicholas in winter101, St. Thomas the Apostle.

76. No other lesser feast shall be observed in the House of the Temple. And we wish and advise

to strictly adhere to the following: all the brothers of the Temple must fast from Sunday before St. Martin until the Nativity of our Lord, except if they are sick. And if it happens that the feast of St. Martin falls on a Sunday, the brethren should not eat meat on the preceding Sunday.

Hierarchical statutes

Here begins the Statutes 101* and the establishment of the House of the Temple

Statutes of the Master

77 . The master should keep four horses, and one brother chaplain, one cleric with three horses, one brother sergeant with two horses, and one servant of noble birth to carry his shield and spear; and when he has served some time, the Master may make him a brother-knight, if he will; but he must not do it too often. He must also have a blacksmith and a Saracen scribe102, a turkopol103 and a cook, and may have two foot soldiers and one thoroughbred horse, which should be kept in the caravanserai. And when the Master moves from one place to another, the steed must be led by a squire with a horse from the caravan; when the Master returns, [the horse] should be placed in the caravanserai, and during the war he can keep it along with his other horses.

78. And when the Master moves from one place to another, he can take two beasts of burden. When he is in the camp or in the pasture, he can keep them with the rest of his horses. And when he

goes where there is a war, he can take four beasts of burden; or when it crosses the Jordan River or the Ford of Dogs 104 . And when he returns to the House where he is stationed, the beasts of burden must return to the stables and work in the service of the House.

79. The Master should have as a companion two brothers of knights, who should be of such worthy men that they would not be excluded from any council of five or six brothers, and they should receive the same rations of barley as the Master. And when the brothers of the convention take rations for twelve horses, those who are with the Master are counted ten. And in time of war, when the brothers go on a campaign, fodder should be common, and it [the ration] should not be increased or decreased, except by order of the chapter. Same with oil and wine. But the Magister can reduce barley rations while grazing. But when the grass grows thin, the diet should be the same.

80. If the Lord calls one of the Master's companions, he can take for himself anything from his equipment. And he must return the rest to the Marshal in the caravanserai.

Rule of the Knights Templar

10 -

81. The master must not keep the lock or the key to the treasury. But he may have in the treasury closing on

lock chest in which he keeps his valuables; and if anything is presented to the Master, these things should be placed in the crypt104*.

82. The Master may lend the property of the House [worth] up to a thousand bezants 104** with the consent of a few worthy people of the House, and if the Master wishes to lend a large amount, he can do so with the consent of a large council of worthy people of the House. The master may, for the benefit of the House, give a noble friend of the House a hundred bezants or one horse; as well as a gold or silver goblet, a cloak with squirrel fur, or other valuable things worth a hundred bezants or less; and the Master must do this only with the consent of his companions and worthy men of the House where he is; and this must be done for the good of the House. And he can give weapons, except for the sword, spear and chain mail, they cannot be given away.

83. When valuables are brought from across the sea, they are to be placed in the treasury by order of the Commander of the Kingdom of Jerusalem, and no one may take or carry any of them until the Master has examined them and given his permission.

84. When horses are brought from across the sea105, they should be placed in the Marshal's caravanserai, and the Marshal should not give or transfer any of them until the Master has examined them; and if the Master wishes to take one for himself, he may do so, and also he may leave one or two horses in the caravanserai to give to the men of the world who are friends of the House. And if horses are given to him, he can give them to any brother of his choice. The Master may ask and take any horse he wishes from any of the brothers, to give to a wealthy man of the world for the benefit of the House, or to ride [on it] himself, and the brother must agree. The Master can give a brother a hundred bezants if he wishes to buy another horse if he has taken good care of it, and if not, the Master must ask the Marshal to give his brother another horse in return: and the Marshal must comply with the command if he has [a horse].

85. The magister cannot give away or sell land, or take castles in the border areas 106 without the permission of the chapter, and he must not change or extend the scope of an order given by him or by the convention, except with the consent of himself and the convention. Nor shall he start a war or make peace on land or in a castle where the House holds dominion without the consent of the convention; but if it happens that the treaties are broken, the Master may extend them on the advice of the brethren of that region.

86. When the Master returns from riding, he may eat in his cell if he is wounded, or if he has invited knights or other secular people. And when he is sick, he can lie in his cell, and his companions are in the palace with other brothers; when he recovers, he should eat food at one of the tables of the infirmary, and so it should be better for all the brothers in the infirmary, in the name of love for the Master.

87. The Master cannot appoint Commanders to the Houses of the Kingdoms without the consent of the Chapter: such as Seneschal, Marshal, Commander of the Kingdom of Jerusalem, Commander of the City of Jerusalem; Commander Acre 107 , Kelar, Commanders of the regions of Tripoli108 and Antioch109 , commanders of France and England110 , Poitiers, Aragon, Portugal, Apuleia and Hungary. And the said commanders of the West must not come to the East, except by order of the Master and the Chapter. And the appointment of other commanders of regions and baileages is left to the discretion of the Master with the consent of the chapter, or, in the absence of the chapter, on the advice of several worthy people of the House; and, if he cannot appoint them with the consent of the chapter, he may depose them without the chapter, [but] with the council of a few worthy men of the House.

88. If the Visitor, or a commander appointed by the General Chapter, is recalled by the Master and the convention, and he remains under for any reason, he is removed and must send the seal111 and the treasury to the Master and

convention; and from now on, the Visitor should not participate in the visitation, and the Commander should not manage the bailey 112; and brothers should not obey them, but should put a worthy brother in the place of commander and inform

Master and the convention, and wait for their orders. And this must be known by the balis, who are appointed on the advice of the Master.

89. When the Master wishes to go to the region of Tripoli or Antioch, he may take from the treasury three thousand bezants or more, if necessary, to help the Houses [in those regions]. But he must not take them without the permission of the Commander of the Kingdom of Jerusalem, who is treasurer of the convention, and who must hold and keep the keys of the treasury; and he must give the bezants to the Master. But if it happens that the Houses can do without them, the Master must return the bezants to the Commander, and the Commander must place them in the treasury.

90. When the Master moves from one place to another, he must go round and inspect castles and Houses;

and if he wishes, he can order one House to help another if necessary. And if he wishes to take from the commanders anything in their possession, he should take it from them; and so it should be in all bailages, from the largest to the smallest.

91. If the Master, or commanders, ask their subordinate commanders to show them the things of the House, they must show them everything; and if if anyone lies or conceals anything and is found guilty of it, he may be expelled from the House. If any things are donated to the House, and the Master receives them, he must deliver them into the hands of the Commander of the Kingdom of Jerusalem, and he must place them in the general treasury.

92. When the Master leaves the Kingdom of Jerusalem, he can leave in his place the Commander of the Region or another brother, and whoever remains in his place has no more power than to advise on anything that can happen in the region, and for which the Master is not able to come and head the chapter and [give the order] to arm: for all [are] under his command.

Rule of the Knights Templar

The Charter of the Templars consisted of seventy-six articles, which mentioned "the names of the holy fathers who were present at the council", and "where the rules of the poor chivalry of the temple begin", which regulated the behavior of the brothers in the "world". There were also clarifications about how brothers should be received - about the rite of initiation.

But the main content of the charter was the paragraphs defining the life and worldview of the brothers. There were special articles on the topic of not accepting children, brothers standing in church for an unacceptably long time, paragraphs on the clothes of the brothers, on shirts and linen beds, on shoes that should be pointed, as well as laces.

In the life of the brothers, the charter regulated even such trifles as the rules for eating. The principles of reading books were discussed. The bowls from which the brothers ate and the vessels from which they drank were accurately described. Articles about eating meat and eating on Friday were also included in the charter. There were also paragraphs that spoke about the benefits of prayer of thanksgiving and communion. About the vow of silence, sick brothers and modern life - which every brother should have been taught.

There were articles about the master, about who he was and what he did, about what powers each rank in the order had.

The charter also spelled out the rules for conducting a monetary or barter exchange, as well as how to pay and receive goods. Paragraphs about the behavior of the brothers outside the walls of the temples, about offenses, both serious and not very serious, were grouped into a separate part. It also discussed in detail the punishments for each offense.

It is especially clearly stipulated that none of the brothers should be proud of their misdeeds. And that none of the Templars should ask the world for something that the order cannot give. After all, according to church teaching, this tempers the character and strengthens the faith.

The charter highlighted that not a single brother who had a horse should have a “decorated bridle”, since, according to church teaching, this corrupts young brothers. The document also contained articles about the fabrics used by the order on weapon lances, about travel bags where they kept food. The charter stipulated the volume, shape and even texture of the bags.

Finally, there were separate articles regulating hunting on the lands of the order and under the banner of the order. In the charter of the Templars, the lion was singled out as a special symbol of courage. Some paragraphs talked about who had the right to wear a lion on a shield, and how this right could be obtained.

Separate articles described the activities for the collection of church tithes, the work of the priest and clerks, considering the administration of justice in the order.

A special place in the order was assigned to the elderly, sick and infected brothers. They were dedicated to their own part of the charter.

This text is based on a translation of the original or original Rules of the Knights Templar based on Henry de Curzon's 1886 edition, "La Regle du Temple (The Templar Rite): A Military Direction, or How to Strike a Cavalry Charge". It describes the Rules that the Council gave to the young Knights Templar in 1129, while "it must not be forgotten that the Order existed for a number of years and created its own traditions and customs even before the appearance of Hugo de Payen in the Council. To a large extent, the Original Rules are based on existing practice." (Upton-Ward, p. 11)

We address first of all those who in their hearts despises their own desires and desire to serve the king as a knight and with diligent care desires to wear and wear constantly the noblest armor of obedience...

1. We address first of all those who in their hearts despise their own desires and desire to serve the king as a knight and with diligent care desire to wear and wear constantly the noblest armor of obedience. And therefore, we warn you, you who before this led the life of secular knights, who took the title of a knight in order to achieve human glory, but not in the name of serving Jesus Christ, from following those whom the Lord chose from the mass of the doomed and whom he commanded in the great mercy to defend the Holy Church, and we urge you not to hasten to join them forever.

2. In addition, those who would like to become knights of Christ, choosing such sacred duties, you in your service of faith must combine chaste diligence and steadfastness of conviction, these qualities are so useful and sacred, and so noble that if you keep them uncorrupted, then earn the right to be with those martyrs who gave their souls for Jesus Christ. Following this religious order, chivalry flourishes and revives. The existing chivalry despises the love of justice, which is their duty and does not do what it should, namely: to protect the poor, widows, orphans and churches, but tries only to rob and kill. The Lord works together with us and our savior Jesus Christ; He sends his friends from the Holy City of Jerusalem to the lands of France and Burgundy, those who, for the sake of our salvation and the spread of the true faith, do not stop offering their souls to the Lord, a welcome sacrifice.

3. And so we, with all joy and all brotherhood, at the request of Master Hugo de Payens, by whom the said chivalry was founded by the grace of the Holy Spirit, gathered in Troes, from various distant provinces, for the feast of my patron Saint Hilary, in the year 1128 from the incarnation Jesus Christ, nine years after the creation of this knighthood. About the management and beginnings of the Order of the Knights, we heard from the lips of the Master, Brother Hugo da Payen; and in accordance with the limitations of our understanding, we praised what we considered good and refrained from what we considered bad.

4. And all that is said in council can neither be told nor enumerated, and lest it be taken too lightly by us, but be considered with wise prudence, we leave it to the discretion of the noble father Lord Honorius and the noble patriarch of Jerusalem, Stephen, to whom are known the customs of the East and the Poor Knights of Christ. On the advice of the general meeting, we unanimously approve this. Although many of the holy fathers who gathered at this council confirmed the authority of our words, we did not miss, remaining in silence, the honest proposals and judgments they uttered.

5. I am, therefore, Jean Michel, to whom this sacred duty has been entrusted and entrusted, by the grace of God I have been the humble scribe of this document, the decision of the council and venerable father of Bernard, abbe of Clyfax.

Names of the Holy Fathers Present at the Council.

6. The first was Matthew, Bishop of Albano, legate of the Holy Roman Church by the grace of God; Renad, Archbishop of Reims; Henry, Archbishop of Sense; as well as their trustees; Gosselin, Bishop of Soissons; bishop of Paris; Bishop Troyes (Troyes); Bishop of Orleans; bishop of Auxerri; Bishop Meaux (Meaux); Bishop Charlon (Charlons); Bishop Laon (Laon); Bishop of Bivois (Beauvais); Abbot Vezelay (Vezelay); who later became archbishop of Lyons and legate of the Roman Church; Abbot Citea (Citeaux); Abbot Pontigny; Abbot of Troy-Fontaines (Trois-Fontaines); Abbé Saint-Denis de Reims; Abbot Saint-Étienne de Dijon; Abbot Molesmes; already mentioned Bernard, abbot of Clierfax, whose words were unanimously greeted by those present. Also present were Master Aubrey de Reims, Master Fulcher, and several others it would be tedious to list. Of those left unmentioned, whom it would be advantageous to note and pay tribute to, saying that they were honorers of the truth, were Count Theobald; and also the Earl of Nevers; André de Baudemant. They attended the council and participated diligently noting what was said that was good and refuting what they considered wrong.

7. Also present was Brother Hugo de Payens, Master of Chivalry, with a few brothers whom he had taken with him. They were brother Roland, brother Godfrey and brother Geoffrey Bissot, brother Payen de Montdidier, brother Arcambout de St. Amand. Master Hugo and his followers told the above-mentioned holy fathers about the traditions and implementation of their modest undertaking and the one who said: Ego principium ui et loquor vobis, which means: "I who speak to you, I am the beginning."

8. It is pleasing to the general assembly that the discussion that has been here and the consideration of the Holy Scriptures, which have been diligently examined with all the wisdom of my Lord Honorius, Pope of the Holy Roman Church and Patriarch of Jerusalem, with the consent of the whole council and permission of the Poor Knights of Christ of the Temple in Jerusalem, it will be recorded and not forgotten, securely preserved, and will allow after a righteous life everyone who wants to serve the Lord to come to the creator, whose mercy is sweeter than honey when it merges with God; whose grace is like an anointing. Per infinita seculonum secula. Amen.

This is where the Rules of the Poor Chivalry of the Temple begin. (Templar)

9. You who have rejected your own desires, and you others who serve the rightful king with a horse and weapons for a fixed period, for the salvation of your soul, try everywhere with a sincere desire to listen to prayers and worship in accordance with canonical law and the traditions of the faithful teachers of the Holy City of Jerusalem . Venerable brethren, the Lord is with you if you promise to despise the deceitful world in the name of the love of God, and to despise the temptations of your body: supported by the food of the Lord and drunk and instructed by the decree of the Lord. At the end of the service, and no one should be afraid to join the battle, if from now on he wears a tonsure.

10. But if one of the brothers is sent to the East on the assignment of home and Christianity - we believe that this will often happen, and will not be able to hear the divine services, he must say instead of the prescribed prayers 13 "Our Father"; seven for each hour and nine for vespers. And we all together command him to do so. But those who are sent for this reason, although they cannot come at the appointed hour and hear the service, if possible, should not miss the hours set for prayer in order to pay tribute to the Lord.

How Brothers Are Accepted

11. If a secular knight, or any other person, wishes to avoid perdition and leave worldly life, preferring it to communal life, one should not agree and accept it immediately, as my master St. Paul said: Probate spiritus si ex Deo sunt. Which means: "Test the soul to be sure that it is from God." If the brethren are favorable to him, let the Rules be read to him, and if he wishes to follow diligently the provisions of the Rules, and if the Master and the brethren are pleased to receive him, let him manifest his desire before the assembly of all the brethren, and let him make his request with a pure heart.

12. About excommunicated knights. If you know where the excommunicated knights gather, go there, and if one of them wants to join the Order, you must provide him without words the opportunity to save his soul. It can be accepted by us on the following conditions: let the knight appear before the bishop of his province and tell about his intention. When the bishop hears and forgives the knight, he should send him to the Master and the brothers Templar, and if his life is honest and worthy of their community, if he seems pleasing to the Master and the brothers, let him be graciously received. If he subsequently dies from the pains and anguish he endured, may he be given all the honors of the brotherhood, as one of the Poor Knights Templar.

13. Under no other circumstances should the Templars be with a clearly excommunicated person, nor take his belongings. We strictly forbid this, tk. it would be terrible if they were excommunicated like him. But if such a person is only forbidden to be present at the prayer, then it is possible to communicate with him, as well as accept his property as alms, with the permission of his commander.

About not accepting children.

14. Although the law of the holy fathers allows the acceptance of children into religious life, we do not advise you to do so. For someone who wants to give his child to the order of knights, he must raise him until such time until he can fully own weapons and rid the earth of the enemies of Jesus Christ. Then let his mother and father bring him to the House and notify the brethren of his request; And it will be much better if he does not take vows in childhood, but when he gets older, so that there will be no regrets later. And subsequently admit him to trials in accordance with the wisdom of the Master and brothers and in accordance with the piety of life asking for acceptance into the order.

About the Brethren Who Stand in the Church Too Long

15. We have learned from reliable witnesses that immoderately and without any restraint you listen to the service while standing. We do not encourage such behavior, but on the contrary, we do not approve of it. But we command that both strong and weak, in order to avoid fuss, should sing Venite psalms with a bow, and hymns sitting (on their knees?), and say their prayers in silence, softly and quietly, so that the speaker does not disturb the prayers of other brothers.

16. But at the end of the psalms, when Gloria patri is sung, with reverence for the Holy Trinity, you must rise and bow to the altar, and the sick and weak bow their heads. Thus we command; and when the commentaries on the Holy Scriptures are read, and Te deum laudamus is sung, and all the praises are sung, and the rites are over, you must be on your feet. Thus we command you to be on your feet during the rites and at all hours of Our Lady (dedicated to the church).

About the Robes of the Brothers.

17. We command that the robes of the brothers should always be of the same colors, namely white, black or brown. And we allow all brother knights to wear, if possible, white robes in winter and summer, so that those who have left the life of darkness may recognize each other as dedicated to the creator, by the sign of white robes, which mean purity and complete chastity. Chastity is the truth of the heart and the health of the body. So if one of the brothers did not take an oath of chastity, he will not be able to find eternal rest and see the Lord, according to the promise of the apostle, who said: Pacem sectamini cum omnibus et casimoniam sine qua nemo Deum videbit. What does it mean: Try to bring peace to everyone, keep chastity, without which no one can see the Lord.

18. But these garments must be without any adornment and without any display of pride. We also encourage that none of the brothers should have a piece of fur on his clothes, or anything else that serves to delight the body, or even a blanket, if it is not made of sheep's wool or lambs' wool. We order everyone to have the same, so that everyone can easily put on and take off clothes, put on and take off shoes. And the Keeper of the Garment, or he who is entrusted with this duty, must diligently respond to all this in order to earn the favor of the Lord, so that the envious and evil-tongued cannot see that the clothes are too long or short, but he must distribute the clothes so that they suit everyone. and was his size.

19. And if any of the brothers, out of pride or arrogance, as an advantage, desires to have a better and newer garment, let him be given the worst. Those who have received new clothes must at once give away the old ones, which will be given to squires and sergeants, and often to the poor, in accordance with what the head of the department (branch) considers the greatest good.

About shirts.

20. Among other things, we graciously command that in view of the very hot weather in the East, from All Saints Day to Easter, out of compassion, but not as a right, a linen shirt should be given to every brother who wishes.

About Linen Beds.

21. By common consent, we command that every person should have clothes and linen bed linen in accordance with the discretion of the Master. Our intention is that in addition to the mattress, everyone should be given one pillow and a blanket, and we believe that this is enough for everyone. Anyone who lacks one of these things can take a blanket and use a linen blanket with soft pile at any time. Everyone should sleep dressed in a shirt, pants, shoes and a belt. Where they sleep, the light should be on until morning. The clothing officer must ensure that all brothers have their tonsure well shaved so that they can be checked front and back. We command strictly and with all care to follow the same rule regarding mustaches and beards, so that no flaws can be seen on the bodies of the brothers.

About pointed shoes and laces.

22. We disapprove of pointed shoes and laces, and forbid any of the brethren to wear them; this prohibition also applies to those who serve the House for a certain period. They must not have shoes with pointed toes and laces under any circumstances. It is well known that these disgusting things belong to the pagans. Also, the brethren should not wear their (Gentiles') hats and clothes too long. Those who serve the creator must, of necessity, endure hardships, according to the promise of the Lord himself, who said: "Estote mundi quia egom mundus sum", which means: "Endure as I endure."

How They Should Eat.

23. In the palace, or rather in the fortress, they should eat together. But if you need something on the table and are not familiar with the accepted signs used by people of religion, calmly and quietly you should ask for what you need, with all modesty and humility. After all, the apostle said: “Manduca panem tuum cum silentio.”, which means: “Eat your bread in silence.” And the psalmist: "Posui ori meo custodiam.", which means "I kept my tongue.", which means: "I thought my tongue would fail me", which is: "I kept my tongue so as not to say anything bad."

About the Reading Lesson.

24. Always let the Holy Scriptures be read at a common lunch and dinner, if possible. If we love God and his holy words and instructions, we must listen carefully; the one who is reading will tell you to remain silent until he has started to read.

About Bowls and Drinking Vessels.

25. Due to the lack of utensils, brothers should eat in pairs, so that each can get to know the other more closely, and so that neither strictness nor hidden abstinence will show in the common meal. And it seems right to us that everyone should have an equal amount of wine in their cups.

About eating meat.

26. It should be enough for you to eat meat three times a week, excluding Christmas, All Saints' Day, Epiphany, and the fast of the twelve apostles. Since it is clear that the habit of eating flesh destroys the body. But if the fast when it is necessary to abstain from meat falls on Tuesday, let it be given to the brothers in abundance the next day. On Sunday, all the brothers of the Temple, all chaplains and clerks, meat should be given twice, in memory of the miraculous resurrection of Jesus Christ. And the rest of the inhabitants of the House, i.e. squires and sergeants should be content with one portion of meat and thank God for it.

27. On other days of the week, Mondays, Wednesdays and even Saturdays, the brothers should have twice or thrice vegetables or another dish eaten with bread, we consider this to be sufficient and order them to adhere to this. Whoever does not eat one food must eat the second.

About Food on Friday.

28. On Friday, let lean meat be given to all those gathered, in memory of the passion of Jesus Christ. And you will fast from All Saints' Day until Easter, except for Christmas, Epiphany and the fast of the twelve apostles. But sick and weak brothers should not be allowed to fast. From Easter to All Saints' Day, they can eat twice until Lent comes.

About the Thanksgiving Prayer.

29. Every time after lunch and dinner, all the brothers should give thanks to the Lord in silence, in the church if it is nearby, and if not, then in the same place. With humble hearts, they should give praise to Jesus Christ, who is the Savior. Let the remnants of the broken bread be given to the poor, and the whole loaves be preserved. Although the reward of the poor, whose is the Kingdom of Heaven, must be given to the poor without hesitation, and the Christian faith will surely recognize you among them, we advise that a tenth of the bread be given to the Church.

About Communion.

30. When dusk falls and night falls, listen to the signal of the bell or call to prayer, in accordance with the customs of the country, and everyone go there. But we recommend that you first take communion; although we leave light food for the Magister's judgment. If he wants water, and if he orders diluted wine, let it be given wisely. Indeed, it should not be taken excessively, but moderately. So Solomon said, "Quia vinum facit apostatare sapientes." Which means: "Wine spoils the wise."

About Keeping Silence.

31. When the brothers return from Vespers, they are not allowed to speak openly, except in danger. But let each one go to his bed calmly and in silence. If he needs to address his squire, he should speak softly and calmly. But if it happens that when they come from Vespers, the order or the House has a serious problem that must be solved before the morning, we allow the Master and the council of elder brothers who govern the order after the Master to speak freely. In this case, let them do just that.

32. As it is written: "In multioquio non effugies peccatum." Which means that talking too much is not without sin. And elsewhere: "Mors et vita in manibus lingue." Which means: "Life and death are in the power of the tongue." During a conversation, we forbid empty words and angry outbursts of laughter. And if during the conversation something was said that should not have been said, we order that before going to bed, read the "Our Father" with all humility and devotion.

About the Sick Brothers.

33. Brethren who suffer from illness while working for the House may be allowed to rise while praying for the permission and permission of the Master or those who are responsible for this household. But they must read instead of the prescribed prayers thirteen "Our Fathers", as said before, in such a way that the words reflect the heart. As David said, "Psallite sapienter." What does "Sing with understanding" mean. And elsewhere David said, "In sonspectu Angelorum psallam tibi." Which means: "I will sing to you before the angels." And let it remain at all times at the discretion of the Magister or those who are responsible for this estate.

About Living Together.

34. Everyone will read in Holy Scripture: "Divedebatur signulis prout cuique erat." What does it mean: "To each is given according to his need." For this reason we say that none of you should be exalted, but all should take care of the sick; and the one who is less sick should thank God and not worry. Let those who are worse abide in humility from their weakness and not become proud of pity. Thus all members will live in peace. And we forbid anyone to accept excessive abstinence, but firmly maintain a life together.

About Master.

35. The master can give to whomever he disposes of a horse, weapons and anything else to another brother, and the brother to whom the gift belonged should not be irritated or angry, because being angry he will go against God.

About the Board Meeting.

36. Let only those brethren, of whom the Master knows that they will give wise and important advice, be called to the council. Thus we command, and without any doubt each must be chosen. If it happens that they want to decide a serious matter: the transfer of the common land, the discussion of the external relations of the House, the adoption of a brother, then, if the Master wishes, it is appropriate to call the whole meeting to hear the advice of the whole community. And let the Master do what he deems best and most significant.

About the Brothers Sent Over the Sea.

37. Brothers sent to different countries of the world should try to observe the prescriptions of the Rules, according to their abilities, and live impeccably, as regards meat, wine, etc. so that they can get good reviews from the outside and not stain the image of the Order by word or deed. They should serve as an example of good deeds and wisdom, and beyond that so that those with whom they associate and those in whose taverns they stop gain honor. In the house where they stayed and found shelter, if possible, the light should burn at night, so that the dark forces could not make them weak, which the Lord forbids them.

About Keeping the Peace.

38. Each brother must be sure that he does not incite another brother to anger or anger, by the legitimate grace of the Lord makes both the strong and the weak equal, in the name of mercy.

How the Brethren Should Act.

39. In order to carry out their holy duties and gain glory to the joy of the Lord and avoid the fear of hellfire, all accepted brothers must strictly obey the Master. For there is nothing dearer to Jesus Christ than obedience. And if anything is ordered by the Master, or by those to whom he has given authority, it must be done without delay, as if Christ himself had ordered it. For Jesus Christ said through the mouth of David, and it is true: “Ob auditu auris obedivit mihi.” Which means: "He obeyed me as soon as he heard me."

40. For this reason we offer prayer and sternly order the brother knights who have left their own will, and all the rest who serve a certain period, not to allow themselves to go into the city without the permission of the Master, or the one who disposes of this estate of the brotherhood; except at night for a trip to the Holy Sepulcher and places of prayer lying inside the walls of the city of Jerusalem.

41. Brothers must go there in pairs, otherwise they will not go out day and night. If they are staying at a tavern, neither the bart, nor the squire, nor the sergeant may go to another place of lodging for the night to talk with other brothers, without the permission of the Master, as was said before. We command by common permission that in this Order, which is governed by the Lord, no brother shall fight or rest according to his desires, but only according to the order of the Master, to which all must obey, that they may follow the saying of Jesus Christ, who said: "Non veni facere voluntatem meam, sed ejus que misit me, patris." Which means: "I came to do not my own will, but the will of my Father who sent me."

How should they exchange.

42. Let no brother exchange one thing for another, nor ask for it, without the permission of the Master or the one who manages this estate, unless it is a trifle or a trifle.

About Castles.

No brethren, with the exception of stewards of houses or provinces and magisters, shall, without the permission of the magister or steward of the estate, have a lockable purse or bag. Let none of the brothers, without the permission of the Master or manager of the estate, have letters from their acquaintances or other people, but if such permission exists, and it is pleasing to the Master or the commander, let the letters be read to him.

About Worldly Gifts.

44. If any of the brethren is offered as a worldly gift that which cannot be preserved, such as meat, he must convey this gift to the Master or the Supply Officer. But if it happens that his friends or relatives have something that they want to give only to him personally, let him not take it without the permission of the Master or the steward of the estate. Moreover, if something is sent to a brother by his relatives, let him not take it without the permission of the Master or the steward of the estate. Exceptions are commanders and "guarantors", who bear special responsibility for the estate.

About the faults.

45. If any of the brothers, in conversation, in the service, or in any other way, has committed a slight sin, he himself must notify the Master of this in order to atone for the sin with a pure heart. And if only this does not happen constantly, let him be given a slight repentance, but if the offense is very serious, let him be left separately from the rest of the brothers, so that he does not eat or drink at the same table with them, but alone; and he must submit himself to the judgment and mercy of the Master and the brothers, in order to be saved on the Day of Judgment.

About Serious Faults.

46. ​​In addition, we must ensure that no brother, having power or not, strong or weak, who wants to advance, become proud and defend his crime, will not be left unpunished. And if a pious council offer up prayers to God for him, and he does not want to atone for his guilt, but wants to boast more and more, let him be expelled from the pious flock; In accordance with the words of the apostle, who said: "Auferte malum ex vobis." Which means: "Keep the evil ones away from you." It is necessary for you to remove spoiled sheep from the company of godly brothers.

47. Moreover, the Master should hold in his hands a staff and a stick - a staff, in order to test the weaknesses and strengths of others; a stick to beat the vices of those who sin. He takes care of it out of love for justice and on the advice of the patriarch. But just as my patron Saint Maximus said: “Let there be no indulgence greater than sin, nor punishment superfluous, so as not to return the sinner to evil.”

About Rumors.

48. We command the holy covenant to avoid the plague: envy, gossip, malice, slander. So everyone should zealously observe what the apostle said: "Ne sis criminator et susorro in populo." Which means: "Do not accuse or slander the man of the Lord." But if a brother knows for sure that another brother has sinned, let him quietly and with brotherly mercy condemn him in private, but if he does not want to listen, let another brother be called, if even then he treats them with contempt, he must renounce (from accusations) openly before the entire assembly. Those who neglect others suffer from terrible blindness, and many are very sorry that they could not resist the envy lurking on others, because of which they will be plunged into the darkness of the devil.

Let no one Find Pride in their Transgressions.

49. Although it is known that all idle words are sinful, they will be spoken by those who are proud of their sins before the strict judge Jesus Christ; which is represented by the words of David, who said, "Obmutui et siluia bonis." Which means: “Everyone should refrain from speaking even good things, and keep silence.” Also, everyone should refrain from evil words in order to avoid sin. We strictly forbid brothers to recount to another brother or anyone else the bold deeds he did in worldly life, which should be called folly committed as a demonstration of knightly duties, and the pleasures of the flesh that he had with an immoral woman. If he hears such a thing from the lips of a friend of a brother, he must immediately silence him, and if he cannot do this, immediately leave that place, not give the ear of his heart to the peddler of dirt.

Let no one ask.

50. We order the following custom to be strictly and firmly observed: none of the brothers should ask for a horse or weapons from another. This can only be done in this way: if the infirmity of a brother or the sickness of his animals, the fragility of the weapon is such that he cannot go out for the affairs of the House without harm, and this is known, let him go to the Master or to the one who in his place in this estate after Master, and inform him of the situation with all honesty and true brotherhood. From now on, it remains at the disposal of the Master, or the one who manages the estate.

About Animals and Squires.

51. Each brother-knight may have three horses and no more without the permission of the Master, because of the great poverty that exists now in the Houses of the Lord and in the Temple of Solomon. To each brother-knight we give three horses and give one squire, and if this squire serves mercy at will, the brother must not beat him for the sins he commits.

No Brother shall have a Painted Bridle.

52. We completely forbid all brethren to have gold or silver on their bridles, stirrups, or spurs. That is if he buys them. But if it happens that the harness is given to him and it is so old that the gold and silver have faded, and the brilliant beauty is not visible to others and does not cause pride, then he can have it. But if new equipment is given to him, let the Magister decide as he sees fit.

About Fabrics on Peaks.

53. Let none of the brothers have fabrics on a shield or pike, since this is not an advantage, on the contrary, we understand that this will be very harmful

About Food Bags.

54. This command, which we proclaim, is important for everyone to fulfill, and for this reason we recommend that it be observed from now on and in the future. None of the brothers should make a food bag out of linen or wool, in principle. Except profinel.

About Hunt.

55. We all forbid all brothers to hunt birds with the help of other birds. It does not correspond to a man of religion to succumb to pleasures, but on the contrary to be ready to listen to the instructions of the Lord, to be often in prayer and every day to tearfully confess to God in committed sins. None of the brothers should allow themselves to go with a man who hunts with one bird for another. It is appropriate for every religious person to walk simply and modestly, without laughing or excessive words, but consciously and without raising their voices, and for this reason we specifically order all brothers not to go into the forest with a longbow or crossbow to hunt animals or accompany someone who does so, except out of love for him, to protect him from dishonorable pagans. Also, you must not go after the dogs, neither shout and chatter, nor rush along spurring your horse to catch a wild beast.

About Leo.

56. In truth, you are specially called to give your souls for your brothers, as Jesus Christ did, and to protect the earth from the pagans, who are the enemies of the son of the Virgin Mary. The hunting prohibitions mentioned above are by no means meant to include the lion, as he walks around and sees what can be devoured, his paws are directed against each person, and the hands of a person are against him.

How can they have lands and people.

57. This kind of new order we believe was born from the Holy Scriptures and divine providence in the Holy Land of Easter. This means that this armed company of knights can kill the enemies of the cross without sin. For this reason we have reasoned that you may rightfully be called Knights of the Temple, with double the dignity and beauty of honesty, and that you may have lands and hold and rule over the people, villages and fields, and claim their rights over them as specifically declared.

About Church Tithing.

58. You who have left the pleasant riches of the world, we believe that you have voluntarily devoted yourself to poverty, therefore we have decided that you can receive tithing. If the bishop, to whom the tithe is rightfully due, wishes to give it to you out of grace, he may, with the consent of his congregation, transfer the tithes that the church has at its disposal. Moreover, if any layman withholds a tithe from his fiefdom, to his own detriment and against the Church, and wants to give it to you, he can do this with the permission of the prelate and his head.

About the Execution of Justice.

59. We know, because we have seen it, that there are no number of persecutors and people who love quarrels and try to treacherously torment those pious and pleasing to the Holy Church and their friends. With the clear judgment of our council, we command that if anyone in the countries of the East or anywhere else asks something from you, for a pious person and out of love for the truth, you should judge it, if the rest of the company will allow. The same instructions should always be followed if something has been stolen from you.

About Elderly Brothers.

60. We command all with pious advice that the aged and weak brothers be honored with diligence and respect for their sickness; and, well kept, by the authority of the Rules, in all things that are necessary for their physical well-being and lack nothing.

About the Sick Brothers.

61. Let the sick be given respect and care, let them be served in accordance with the words of the Evangelist and Jesus Christ: "Infirmus fui et visitastis me." What do you mean: "I was sick and you visited me" and let's not forget about it. The crippled brethren must be treated calmly and with care, by this service, carried without hesitation, you will earn the kingdom of heaven.

Therefore, we command the Responsible for the Weak to diligently and godly provide for those things that are needed in various ways by the sick brothers, such as: meat, fish, poultry and all other food that gives good health, according to the means and possibilities of the house.

About the Infected Brothers.

62. When a brother passes from life to death, from which no one is exempt, we command you to offer with a pure heart prayers for his soul, and the priests serving the legitimate king should hold a service, and those who serve mercy for a certain period and all brothers employees for a certain period, how many of them there are where the body lies, must say one hundred "Our Father" within the next seven days. And all the brothers who are at the disposal of the House from which the brother left, must say a hundred "Our Father", as mentioned above, after it became known about the death of the brother, by the grace of God. We also lift up prayers and command the pastoral authority that one beggar be fed with meat and wine for forty days, in memory of the dead brother, as if he were alive. We specifically forbid all other offerings that are made at will and without the permission of the Poor Knights of the Temple on the death of the brothers, on the Easter fast and on other fasts.

63. Moreover, you must accept your fate with a pure heart day and night, so that you can be compared in this with the wisest of the prophets, who said: "Calicem salutaris accipiam." That is: “I have accepted the cup of salvation,” which means “I will avenge the death of Jesus Christ with my death. As Jesus Christ gave his body for me, I prepare in the same way to give my soul for my brothers.” This is a worthy offer; a living sacrifice and highly pleasing to the Lord.

About Priests and Clerks Serving Mercy.

64. All our advice commands you to give offerings and all kinds of alms in whatever form it may be given to chaplains and clerks and others who remain in charity for a certain period. In accordance with the authority of the Lord, the ministers of the church can only have food and clothing and should not allow themselves anything more, except if the Master wants to give them something out of mercy.

About the Secular Knights.

65. Those who serve out of pity and stay with you for a fixed period are the knights of the house of the Lord and the Temple of Solomon; Therefore, out of pity, we lift up prayers and command that if during the service the power of the Lord takes one of them, in the name of love for the Lord and brotherly mercy, for the sake of saving his soul, one beggar will be fed for seven days, and every brother in that house will say thirty "Our Father".

About Secular Knights Serving for a Fixed Term.

66. We command all secular knights who wish to serve Jesus Christ and the house of the Temple of Solomon for a certain period of time piously to buy a worthy horse and weapons and everything necessary for such work. In addition, we command both parties to set the price of the knight and mark it on paper so that they do not forget. Let whatever the knight needs, his squire and horse, even horseshoes, be given to him out of fraternal charity, according to the means of the house. If, during a certain period, it happens that the horse dies in the service of the house, and if the house can provide for this, then the Master must provide a replacement horse. If, at the end of his tenure, the knight wishes to return to his own country, he must leave at home, out of charity, half the price of the horse, and he may, if he wishes, receive the other part as a favor at home.

On the Duties of Sergeants.

67. Since there are squires and sergeants who wish to serve mercy in the house of the Temple for the salvation of their souls and for a certain period, who have come from different places, we consider it important that a promise be received from each that envious enemies will not put repentance into their hearts and will not force them to renounce their good intentions.

About White Mantles.

68. By the general decision of the council, we forbid and order to expel, for a common vice, anyone who was without permission in the house of the Lord's Knights of the Temple; also that sergeants and squires should not have white robes, since great harm is done to the house from such a habit; So in the outlying regions there are false brothers, married men and others who say that they were the brothers of the Temple and swear to be so, when in fact they were in the world. They bring so much shame to us and harm to the Order of the Knights that even their squires boast about it. For this reason, there are many scandals. Therefore, let them be given black robes, but if they are not found, let them be given what is in the given province, or what is less expensive. That is Burell

About Married Brothers.

69. If married people ask to be accepted into the brotherhood, dignity and devotion of the house, we allow you to accept them on the following conditions: after death, they will leave part of the property and everything acquired later at home. Meanwhile, they should lead an honest life and try to treat their brothers well. But they should not wear white robes or cloaks, nay, if the knight dies before the lady, the brothers should take part of his property, and the rest should go to the lady to support her for the rest of her life, since it does not seem right for such widows to live in home with brothers who promised chastity to God.

About Sisters.

70. The company of women is a dangerous thing, so through this the old devil led many from the direct path to Paradise. From now on, let no women be received by the sisters into the house of the Temple; that is why, we can no longer keep this custom, so that the flower of chastity will always be kept among you.

May They not Be Familiar with Women.

71. We consider it dangerous for all religious people to look too long at a woman's face. For this reason, none of you should allow yourself to kiss a woman, whether she be a widow, a little girl, a sister, a mother, an aunt, or whatever. And from now on, the Knights of Jesus Christ should by all means avoid the arms of a woman, thanks to which men died many times, so that they constantly remain before the face of the Lord with a pure heart and a righteous life.

Don't Be Godfathers.

72. We forbid all brothers from now on to dare to raise a child above the font and no one should be ashamed to refuse to be godmother or godmother; this shame will bring more glory than sin.

About the Regulations.

73. All provisions mentioned and recorded above in these Rules are at the discretion and judgment of the Master.

These are the Fasting Days and Fastings that should be celebrated and observed by all Brothers.

74. Let it be known to all the present and future brethren of the Temple that they must fast during the Watchfulness of the Twelve Apostles. Namely: St. Peter, St. Paul, St. Andrew, St. James (James), St. Philip, St. Timothy, St. Bartholomew, St. Simon and St. Jude, St. Matthew. Vigil of St. John the Theologian; vigil of the Ascension and two days before it, days of rogation, vigil of the Five (?), amber days (?), vigil of St. Lawrence, vigil of Our Lady in mid-August, vigil of All Saints, vigil of Baptism. And they must fast on all the indicated days in accordance with the instructions of Pope Innocent, given at the meeting in the city of Pisa. And if any of these fasts fall on a Monday, they must fast on the upcoming Saturday. If the Nativity of our Lord falls on a Friday, the brethren should eat meat to celebrate the holiday. But they must fast on the days of St. Mark because of the funeral(?): as it is declared by Rome in the mortality of man. However, if it falls on Passover days, they should not fast.

These are the Feasts to be observed in the House of the Temple.

75. Nativity of the Lord, feast of St. Stephen, St. John the Evangelist, Holy innocents(?), eight days of Christmas, New Year's Day, Epiphany, St. Mary candelmas(?), St. Matthias the Apostle, Annunciation of the Virgin in March, Easter and three days after, St. George, St. Philip and St. James, two apostles, the finding of the cross of the Lord, the Ascension of the Lord, Five (?) and two days after, St. John the Theologian (?), St. Peter and Paul, two apostles, St. Mary Magdalene, St. James the Apostle, St. Laura, Presentation of the Mother of God (?), Nativity of the Mother of God, Exaltation of the Holy Cross, St. Matthew the Apostle, St. Michael, St. Simon and Jude, the feast of All Saints, St. Martin in winter, St. Catherine in winter, St. Andrew, St. Nicholas, St. Timothy the Apostle.

76. None of the lesser feasts should be observed in the house of the Temple. And we desire that the following be strictly adhered to: all the brothers of the Temple must fast from the Sunday before St. Martin until the Lord's Nativity, only illness can prevent this. And if it happens that the feast of St. Martin falls on a Sunday, the brethren must go without meat on the preceding Sabbath.

This translation of the original or original Rules of the Templars is based on Henry de Curzon's 1886 edition, La Regle du Temple (The Templars' Rite): A Military Direction, or How to Strike a Cavalry Charge. It describes the Rules that the Council gave to the young Knights Templar in 1129, while "it must not be forgotten that the Order existed for a number of years and created its own traditions and customs even before the appearance of Hugo de Payen in the Council. To a large extent, the Original Rules are based on existing practice." (Upton-Ward, p. 11)

This translation is an excerpt from Judith Upton-Ward's The Rules of the Templars, published at Woodbridge; Boydel Press, 1992, and reprinted with permission. The Rules of the Templars include an introduction written by Upton-Ward; as well as the "Original Rules of the Templars" and the "Hierarchical Rules", provisions governing penances, relations with women, observance of common customs and the procedure for admission to the Order, as well as an appendix compiled by Matthew Bennett, "La Regle du Temple (Rite of the Templars) as a Military Manual , or How to Strike a Cavalry Strike. The book is highly recommended for those interested in the Templars or any other military order.

adopted at the Council of Troyes in 1128 during the reign of Pope Honorius II
Charter of the poor warriors of the Holy City

Prologue

First of all, our speech is directed to the fact that all who scorn to follow their own desires and want to fight in spiritual purity in the ranks of the True and Most High King, would like to add glorious weapons to obedience, replenishing this with the most diligent care, and in constant perseverance would fill it. Therefore, we exhort those who, up to this day, have been in the temporary army, for which the cause is not Christ, and have striven only for human approval, so that you become forever allies of those whom the Lord has chosen from the many perishing (massa perditionis) and placed on the grace given to them by the defenders of the holy Church. But first of all, whoever you are, a warrior of Christ, who has turned to such a holy cause, it is necessary that in relation to your vow (circa professionem tuam) you show sincere diligence and firm constancy. And since God considers these qualities to be worthy, sacred and high, if you serve sincerely and with constancy, you will be worthy of the fate of those soldiers who gave their souls for Christ. After all, this is how the military estate flourished and shone again, which earlier, having disdained zeal for justice, ceased to protect the poor and the church, which was its duty, but turned to robbery, robbery, and murder. So, it is good for us, to whom our Lord and Savior Jesus Christ sent his friends from the holy land to the borders of France and Burgundy, who, for the sake of our salvation (salus) and the preaching of the true faith, did not hesitate to offer their souls in the desired sacrifice to God. And here we are, with universal joy and fraternal piety, through the prayers of Master Hugh, from whom the aforementioned host received the establishment, by the inspiration of the Holy Spirit, from various places in the Ultramontane province, gathered together at the feast of St. Gilaria in the year 1128 from the incarnation of God the Son, from the establishment of the above-mentioned army in the ninth year, in Troyes, with God's help, they were honored to hear individual chapters of the charter, as well as about the appearance of the knightly order from the lips of Master Hugo himself, and in accordance with the insignificance of our knowledge what seemed to us absurd (absurdum), and everything that we could not recognize and make out at a real council, not out of frivolity, but deliberately, by the decision of the General Chapter, we unanimously entrusted the industry and reasoning of our venerable father Honorius and the glorious Patriarch Stephen of Jerusalem from -for the abundance and necessity not of the ignorant Eastern rite, but of the poor soldiers of Christ. In general, our words can be given weight by a great number of pious fathers who came to this council by divine inspiration: we should not pass over in silence those who considered and proposed true solutions, and for whose sake I, John of Michelin, was honored by God's grace, according to the decision of the Council and the venerable Abbot of Clairvaux, to whom it was commissioned and entrusted, to be the humble scribe of this page.

The names of the fathers who took part in the Council at Troyes.

First to sit was Matthew, Bishop of Albany, Legate of the Holy Roman Church by the grace of God; then Renald, Archbishop of Reims; third, Henryk, Archbishop of Senon; Primate of Aurelian, Bishop of Antisiodorus, Bishop of Melden, Bishop of Catalonia, Bishop of Laudun, Bishop of Belvachen, Abbot of Vezeliachen, who a little later became Archbishop of Lugduna and legate of the Holy Roman Church, Abbot of Cistercian, Abbot of Pontiniache, Abbot of the Three Springs, Abbot of St. Dionysius of Remy, abbot of St. Stephen of Divion, the abbot of Moliscene was not absent, and the aforementioned abbot Bernard of Clairvaux, with whose opinions those listed above agreed in the vote (libera voce). There were also Magister Alberic of Reims and Magister Fulgerius, and many others who would be too long to list. Moreover, it seems to us fitting that uneducated lovers of the truth should also be mentioned here as witnesses. Count Theobaudes and Count of Nivernai and Andreas de Bandinento, with diligent diligence, sought out the best, corrected what seemed incongruous to them, and thus helped at the council. And of course, the master of the army himself, called Hugo, was not absent, and had with him some of his brethren, for example, brother Gottfried, brother Rorall, brother Gofrid, Bisol, brother Pagan from Mount Desideria, Archembaudes from St. Amana. And this master Hugh with his disciples informed the above-named fathers, in accordance with their memory, the charter and appearance of their small undertaking? order of chivalry, which took its beginning from the One who says: I am the beginning, Who says this to you. So, the Council was pleased that the decision, carefully checked on the touchstone of the examination of the Divine Scriptures, connected, however, with the providence of the Pope and the Patriarch of Jerusalem and with the approval of the Chapter of the poor knights of the Temple in Jerusalem, should be written down, so that it would not be forgotten and confused so that the knights may be rewarded on the right path to return to their creator, whose sweetness surpasses honey as well as the sweetness of the last absinth, with the help of the one for whom they fight, and may they fight for endless ages of ages. Amen.

I. About how one should listen to the divine service

You who have renounced your own desires, and those who fight to the end with you for the salvation of their souls in the ranks of the Great King on horseback and with weapons, always try to listen to matins with a pure and pious feeling, and any sacred (integrum) worship, according to the canonical establishment and custom of the teachers of law (regularium doctorum) of the Holy City. Therefore, venerable brethren, it is highly advisable for you, despising the splendor of the present life and the suffering of your flesh, to forever neglect this stormy world for the sake of the love of God: so, let no one, after the divine service, be afraid to go to battle, but prepare for the crown, partaking of the divine meal and sated with it, having learned the divine rules and strengthened in them.

II. About reading the Lord's Prayer if they cannot listen to the divine service.

However, if a brother, having moved away from Eastern Christianity (negotio orientalis Christianitatis) (which, we have no doubt, will happen more often), due to this absence, does not hear the divine service, then instead of matins, let him read the 13 prayers of the Lord, and every hour - seven; instead of Vespers, we prescribe nine and unanimously approve by free vote (libera voce). For since these brethren have been sent out for saving work, they cannot arrive at the appointed hour for the divine service. But, if possible, let them not neglect the appointed hour.

III. What should be done about the departed brothers.

When one of the permanent warriors of the order (militum remanentium) faces (which is inevitable) a death that spares no one, then together with you we command the chaplains and clerics, with love serving the High High Priest (summo sacerdoti), to lift up solemnly and in purity of spirit due service and mass for his soul to Christ. The brethren who stand there and spend the nights in prayer for the salvation of their dead brother, let them offer up a hundred prayers of the Lord for the dead brother until the seventh day; from the day on which the death of the brother was announced, until the seventh day, let a hundred brotherly keep (habeat) perfect purity (perfectionis integritatem). We also conjure with divine and human mercy and order by pastoral authority that every day, everything that is supposed to be distributed among the brothers to meet the needs of this life in food and nutrition, is given to each beggar until the fortieth day. All other offerings that the voluntary poverty of the poor soldiers of Christ used to give to the Lord in honor of the dormition of a brother, on the occasion of the Paschal Feast and other Holidays, we generally prohibit.

IV. About chaplains having only livelihood and clothing

Other offerings and all kinds of alms, whatever their kind, we prescribe to bring to the chaplains or persons replacing them for a while (aliis ad tempus manentibus) to the general treasury of the order (unitati capituli communis). Therefore, let the ministers of the church have only the means and cloak appropriate to their power, and let them not desire anything more than that, unless the magisters, at their own discretion, grant it to them.

V. About the deceased soldiers who were in temporary service.

There are warriors in the Divine Order (in domo Dei) of the Temple of Solomon, by our mercy temporarily (ad terminum) staying with us. Therefore, we ask you with unspeakable compassion, prescribe and, finally, sternly order that, if any terrible power at this time brings anyone to his last day, every poor warrior of Christ, out of divine love and fraternal piety, impose on himself a seven-day abstinence for the sake of his soul.

VI. That none of the regular brothers of the order should make offerings.

We prescribe, as was said above, that none of the regular brothers should make any other offering, except to follow his vow with a pure heart day and night, so that he may be equal in this with the wisest of the prophets: I will take the cup of salvation and in my death I will imitate the death of the Lord: for as Christ laid down his life for me, so I am ready to lay down my life for my brothers. Here is the true offering; Here is a living sacrifice and pleasing to God.

VII. About immoderate vigil

The same thing that the most faithful witness told our ears, namely, that you are listening to the divine service in immoderate vigil and not observing the measures while standing, we not only do not prescribe, but even condemn: at the end of the psalm, come, let us exclaim to the Lord with a prokeimenon (invitatorio) and with a hymn, we command that all, both the strong and the weak, sit down, in order to avoid temptation. When you sit down, then at the end of each psalm, when proclaiming Glory to the Father ..., we order you to get up for prayer at the altar out of respect for the Holy Trinity, and for the weak - bow your head. We also order you to stand while reading the Gospel and praise thee, Lord, ... and praise all (Laudes), until the end of Bless the Lord ... and follow the same rule at the Matins of St. Mary.

VIII. About the meal of the assembly (conventus)

We suppose that you will partake of food together, in the same palace, or, rather, in the dining room, and if you need anything necessary, then instead of ignorant gestures (pro signorum ignorantia), you should ask for it quietly, without arousing everyone's attention. So, every time (omni tempore) what you need at a meal, ask with all humility and reverent humility, as the Apostle says: Eat your bread in silence and the psalmist should inspire you when he says: I have put a seal on my mouth, i.e., I decided not to sin with my tongue, i.e., I sealed my mouth so as not to say anything bad

IX. About reading

During breakfast and lunch, let the Holy Scriptures be read. If we love the Lord, we must listen most attentively to His saving words and precepts. Let the reader of the Scripture demand silence from you.

X. About eating meat

In the course of the week, if it does not happen to be the Nativity of the Lord, or Easter, or the feast of St. Mary, or All Saints, may it be enough for you to eat meat three times, since eating meat is considered a permitted way (honorosa) of corrupting the flesh. If on Wednesday (die Martis) a fast occurs such that the consumption of meat is forbidden, then the next day let you have the same amount of it. On Sunday, let all permanent soldiers, as well as chaplains, be added two dishes each in honor of the Holy Resurrection, good and useful. The rest, that is, the squires and clients, having come together, let them remain in thanksgiving (cum gratiarum actione permaneant).

XI. How should warriors eat?

Warriors should generally eat in twos (duos et duos), so that one takes every possible care of the other, so that the severity of life or secret abstinence is not mixed (ne ... intermisceatur) with the common meal. And also we rightly order that every warrior or brother should have for himself the same measure of wine of the same fortress.

XII. That on other days two or three dishes of bean food be served

On the other days, that is, on the second and fourth days of the week (secunda et quarta feria), as well as on Saturday, we believe that two or three dishes of beans or other food, or, for example, baked condiments, will be enough for everyone; and we command to conduct business in such a way that he who cannot eat one, will be satisfied with another.

XIII. What food should you eat on Friday

We believe that on Friday the whole congregation will have enough one-time fast food in remembrance of the Passion of the Lord, with the exception of the sick, for their infirmity, from the feast of all saints to Easter, unless the Nativity of the Lord or the feast of St. Mary or the Apostles happens. At other times, unless Great Lent happens, let them eat twice.

XIV. That prayers of thanksgiving should always be offered up after meals

We strictly prescribe always after breakfast and dinner in the church, if it is nearby, but if it is not, then in the same place, with a humble heart, as it should be, to give thanks to our supreme ruler, who is Christ. We order that, out of brotherly love, the remains of the untouched loaves be distributed among the servants and the poor.

XV. That a tenth of the bread should always be given to charity.

Poverty deserves a reward, which is the Kingdom of Heaven, for the poor it is undoubtedly prepared. But to you, to whom the Christian faith has proclaimed the truth about them, we order a tenth of all bread to be given daily as alms.

XVI. That the collection be given to the discretion of the master.

When the sun leaves the East and descends to Iberia, you must, having heard a conventional sign, such is the custom of that region, all come to the vigil (Completa), but before that we strongly advise you to arrange a general gathering. We entrust this collection to the order and discretion of the master, so that when he wants, they drink water, and when he graciously orders, weak wine. Only this should not lead to excessive satiety and be done with luxury, but rather moderately. For we see that those who are satisfied even become apostates.

XVII. That at the end of the vigil (Completa) silence should be observed.

So, when the vigil is over, you should go outside. Let the brethren who go with the vigil should not be allowed to address everyone, unless someone is compelled by necessity; whatever he wants to say to his squire, let him speak softly. But since it is possible that while you are going with the vigil, the greatest need will arise to discuss military affairs, or the state of our order (domus), and since it turned out that the day was not enough for you to do this, it is necessary to speak either yourself a master with a certain part of the brothers, or to someone who has been temporarily given magisterial power. This is what we are commanded to do; besides it is said: In verbosity sin cannot be avoided, and in another place: Life and death depend on the tongue. During this conversation, we generally prohibit jokes, idle talk and jokes; and when you go to sleep, we also order with humility and reverence for purity to read the Lord's Prayer if someone says something stupid.

XVIII. About not getting up for matins who are tired

We order the tired warriors to get up for matins not as you were told, but let them rest (acquiescere) with the permission of the master, or the one to whom it will be entrusted by the master, and sing the established prayers 13 times so that the mind agrees with the lips. , according to the following words of the Prophet: Sing to the Lord intelligently also to others: Before the eyes of the angels I will sing to you. This we unanimously prescribe to you. This, however, will always be at the discretion of the master.

XIX. That among the brothers the community of property should be preserved.

On the inspired page we read: Everyone was given as much as they needed. Therefore, we insist that there be no personal possessions, but one should contemplate the impermanence of everything. If someone is less in need, let him give thanks to God and not be darkened, but whoever is in need, let him humble himself for the sake of his weakness and not boast of his humiliation; and so all the members shall be at peace. But we forbid that anyone should be allowed to observe immoderate abstinence, but let everyone constantly lead a common life.

XX. About the quality and type of clothing.

We command that the clothes should always be of the same color, for example, white, or black, or, say, brown (burella). And so, to all warriors who have taken a vow (professis), we prescribe white robes both in summer and, if possible, in winter, since those who have left the dark life behind must return through a pure and bright life to their Creator. For what is whiteness, if not untouched purity, is purity, peace of mind, health of the body. If a warrior does not keep purity, then he will not be able to achieve eternal rest or see God, according to the testimony of the Apostle Paul: Have peace with everyone and purity, without which no one will see the Lord. But since clothing of this kind should not be of superfluous value, leading to arrogance, we order everyone to have such clothes so that everyone can calmly dress and undress, put on and take off shoes. And let him who is responsible for this order (ministerium), in vigilant care, try to avoid distributing robes that are too long or too short, but let him distribute robes that are proportionate to those who will use them, in accordance with the size of each. So, each one, having received a new garment, let him immediately (in praesenti) hand over the old one, which should be placed in storage, or, if the brother to whom it is entrusted, decides, let him give it to squires or clients, and sometimes for the benefit of the poor (pro pauperibus ).

XXI. That the servants should not have white, that is, light, robes.

Everything that happened in the Divine Order and among the warriors of the Temple belonging to it without the order (sine discretione) and the decision of the General Chapter, we categorically forbid, and generally prescribe it to be considered as a special vice. After all, servants and squires once had white clothes, which caused great misfortunes. For there appeared on the other side of the mountains some false brothers, married (conjugati), and others, who say that they are from the Temple, while they are from the world. They caused such dishonor and damage to the order of chivalry, and the clients who were there (remanentes) made it so that many scandals broke out because of arrogance. So let them always wear black: but if they cannot find such robes, then let them wear what can be found in the province where they live, or one color, which is comparatively cheaper, namely brown (burella).

XXII. That only permanent warriors have white.

Consequently, no one is allowed to wear shiny cloaks, or have white coats, except recognized (nominati) soldiers of Christ.

XXIII. About using the wool of lambs.

We prescribe by general decree (communi consilio) that no permanent brother (frater remanens) should ever have fur garments or blankets that are not made of sheep or ram fur.

XXIV. About the fact that the old was distributed among the squires.

Let the trustee or distributor of fabrics take every care and concern to distribute fairly and equally old things to squires, clients, and sometimes even to the poor.

XXV. That those who want the best get the worst.

If any permanent brother, by virtue of his position (ex debito) or out of a sense of pride, desires something beautiful or better, let him certainly receive the cheapest for such a desire.

XXVI. About keeping the size and quality of the garments.

It should be ensured that the size of the garments corresponds to the size and length of the body. Let the tissue distributor be responsible for this.

XXVII. The fact that the fabric distributor primarily monitors the same length of clothing.

Let the trustee, with brotherly attention, see to it that the length of the garment, as was said above, is the same, so that the eyes of slanderers and enemies will not see what. Let also in all the aforementioned with humility remember the Divine reward.

XXVIII. About excess hair.

All brothers, and above all permanent ones (remanentes), should have their hair combed in such a way that they can always style it correctly both in front and behind. And let the same rules be strictly observed with regard to the beard and grennionibus, so that there is no excess or cause for jokes in this.

XXIX. About ornaments (laqueis) and beaks (rostris).

It is known about et rostris jewelry that they are a sign of paganism. And as soon as it is recognized as vile by everyone, we prohibit them and impose a veto, so that whoever does not have them, let him continue to be deprived of them. For other temporary employees, we do not allow rostra, ornaments, excess hair and excessive length of clothes, but we completely forbid it. After all, the servants of the Supreme Creator need protection from the outside and from the inside, as He who said: Be pure, as I am pure.

XXX. On the number of horses and squires.

Each of your warriors is allowed to have three horses, since the great poverty of the Divine Order of the Temple of Solomon does not now allow you to have more, unless with the permission of the master.

XXXI. That no one beat a faithful squire.

For the same reason, we allow each soldier to have only one squire. But if this squire is faithful and respectful towards the warrior, the latter is not allowed to beat him, even if he is guilty of something.

XXXII. About how knights should be accepted for temporary service.

To all soldiers who wish with a pure heart to serve Jesus Christ in the same Order for a certain period of time, we order to honestly buy both the horses that they need in their daily labors, and weapons, and what they will generally need. Then, keeping the interests of both sides, we ordered to evaluate the horses well and according to their merits (utile). So, let the price appear in the record, so as not to forget it; and what the warrior, or his horses, or his squire will need, including the harness of the horses, let, out of brotherly love, be paid from the funds of the Order, taking into account the possibilities of the Order. If, in the meantime, a warrior loses his horses during some event related to the service, then the master, considering the possibilities of the Order, let him give others. When the time for returning to his homeland comes up, let the warrior donate half for the sake of divine love, and take the other, if he wants, from the fraternal community.

XXXIII. That no one should act (incedat) of his own free will.

It is fitting for those knights who believe that for them there is nothing more precious than Christ, to unquestioningly observe obedience to the master for the sake of their service, since they took a vow, for the sake of the glory of supreme bliss, or fear of Gehenna. It should be observed in such a way that when something is ordered by the master, it is immediately executed without delay by those to whom the master ordered, and if Divinitus imperaretur, let them not know delay in execution. Indeed, of such, Truth Itself said: From the hearing of the ears, I obeyed me.

XXXIV. About whether it is allowed to go through the village without the order of the master.

So, temporary (hospitales) warriors who have left their own will, and others who temporarily serve, we ask and strictly order them that without the permission of the master, or one to whom it is entrusted, they should not dare to go into the villages, except at night to the grave, and to the parking lots that are located within the walls of the Holy City.

XXXV. About whether anyone is allowed to walk alone.

Travelers should not dare to start their journey without a guard, that is, without a warrior or permanent brother (remanente), day or night. In the army, after they have been accepted for temporary service, let not a single soldier, or squire, or anyone else, enter someone else's tent, either in order to see the quarters of other soldiers, or in order to talk, without orders, as mentioned above. So, we confirm by decision that in this Order, established from above, no one fought or rested of their own free will. But according to the will of the master, let him always do so that he always imitates the Lord, who says: I did not come to do my will, but the one who sent me.

XXXVI. That no one demands for himself what he needs.

We specifically order this custom to be written down, among other things, and with all prudence we order to abstain from the sin of begging (quaerendi). Therefore, no permanent brother should publicly or privately (assignanter et nominatim) demand a horse or harness (equitaturam) or weapons. But how then? If his infirmity, or the infirmity of his horses, or the heaviness of his weapons, is really found to be such as to cause general harm, then let him come to the master, or to him who has been entrusted with the administration (ministerium) instead of the master, and with true and pure trust. present it to him. And then, according to the understanding of the master, or trustee (procuratoris), let the matter be decided.

XXXVII. About bridles and spurs.

We do not want any gold or silver, which is private property, to appear on bridles and breastplates, nor on spurs, nor on strevis, and let this not be allowed to any permanent brother (remanenti). If, on account of affection (caritative), old equipment is retained, gold and silver should be painted over so that the brilliant color does not appear as another manifestation of arrogance. But if it be new equipment, let the magister do with it what he sees fit.

XXXVIII. About not having a cover (tegimen) for spears near shields.

Let there be no veil (tegimen) on spears and shields, and no weathercocks (furelli) on lances, as we consider that this is not only not useful, but even harmful.

XXXIX On the permission of the master.

The master is allowed to give horses, or weapons to anyone, and in general to anyone, any thing.

XL. About hair shirt and bag

The pouch and sackcloth do not fit with armor (firmatura); let it be prescribed that the warriors should not have them without the permission of the master, or the one to whom the affairs of the Order will be entrusted instead of him. This article does not refer to the trustees and those who live in different provinces, nor does it refer to the master himself.

XLI. About reading letters.

Let it not be allowed in any way for any brother to receive from his parents, or from anyone else, neither to receive, nor, in turn, to send letters without the permission of the master or trustee (procuratoris). After the brother has received permission, let the letter be read in the presence of the master, if he pleases. If anything is sent to him from his parents, let him not dare to take it before it has been reported to the master. This article does not apply to the master and trustees of the Order.

XLII. Talking about your own sins.

Since every idle word is recognized as giving birth to sin, what will sinners say about their own sins, falling before a stern judge? The prophet rightly points out that if good speech is to be abstained for the sake of silence, much more bad speech is to be avoided because of the punishment of sin. So we curse and with anger forbid that any regular brother dares to remember with his brother or anyone else those, it is best to say, stupid things that he uttered in an immoderate amount in the world during military service, and the pleasures of the flesh with the most insignificant women; and if he suddenly hears someone say such a thing, then let him silence him, or let him go from there with an obedient foot as soon as possible and not give the traitor the precious oil of his heart.

XLIII. About asking (questu) and receiving gifts.

If any thing without any request (quaestu) is given to any brother, let him inform the master or the person in charge of the meal (dapifero): if his friend or parent does not want to give otherwise than for his personal use, then let him not take it until he has received permission from his master. And the one to whom the thing was given, let him not be annoyed if this thing is transferred to another: moreover, let him know for sure that he will go against God if he becomes angry at this. The above rule does not apply to officials to whom this service (ministerium) has been specially entrusted, and concerns food and supplies (conceditur de mala et sacco).

XLIV. About horse feeders.

It is useful for everyone to adhere unrelentingly to this precept of ours: not a single brother should upholster a manger with linen or wool, like an emperor. No one is allowed to do this, except as a profinello.

XLV. That no one dared to exchange or demand.

In addition, we order that no one try to exchange what is his, brother for brother, without the permission of the master, and demand anything, unless a brother from a brother, and even then, if this thing is small, cheap, small.

XLVI. That no one hunts birds with a bird of prey, and does not come with a bird of prey.

We unanimously order that no one shall henceforth dare to hunt birds with a bird of prey. For it is not fitting for piety (religioni) to be so attached to worldly pleasures, but it is fitting to listen to the instructions of the Lord, indulge in prayer often, daily confess your sins in tears and with weeping in prayer to God. So, let no regular brother dare to communicate (ire) with a man who hunts with a hawk or other bird for this reason alone (hac principali causa).

XLVII. That no one shoots the beast with a bow or ballista.

It is fitting to march with all piety, simply, without laughter, humbly, and speak few, but reasonable words and not shout. We especially add and prescribe to each brother who has taken a vow, so that he does not dare to shoot from a bow or ballista in the forest; and let him not associate with him who does such a thing, except for the sake of protecting him from the unfaithful pagans. Also, let him not dare to shout and yell with the dog; and does not beat his horse out of a desire to catch a wild beast.

XLVIII. About always killing lions.

It has been determined that you have been specially entrusted and charged with the obligation to lay down souls for your brothers, as well as the infidels, who always threaten the Son of the Virgin, to wipe them off the face of the earth. We read about the lion that he walks in circles, looking for someone to devour; and his hand is against all, and the hands of all are against him.

XLIX. That you listen to the decision on every matter that concerns you.

We know that the persecutors of the Holy Church are innumerable, and that they are constantly and with cruel zeal in haste to confuse those who do not like litigation (contentio). Therefore, let it be clear as a result of the consideration of the council that if anyone in the countries of the eastern region, or in any other place, brings a case against you, we charge you to hear the decision of the faithful and truth-loving judges; and we enjoin strictly to carry out what will be recognized as just.

L. That this bylaw be observed in all things.

And we order that this statute be constantly observed in all circumstances, whatever befall you.

L.I. That all warriors who have taken a vow are allowed to have land and people.

We believe that by divine providence this new kind of piety (religionis) originated in the holy lands, so that the army would join piety, and thus religion, armed with the army, went forward and defeated the enemy, being innocent. So we legally order, although you are called soldiers of Christ, that in return for outstanding successes and special honesty (probitatis), you yourself should have a house, land, people and own the peasants, ruling them with justice; but you must especially devote yourself to the prescribed duties

LII. To ensure that the patients were constantly cared for.

First of all, constant care should be about sick brothers, so that they are served as Christ, so that the gospel message: I was weak, and you visited Me was constantly in my memory. They must be treated with love and patience, for this, no doubt, is followed by the highest reward.

III. About always giving the sick what they need.

To the trustees, we prescribe all attention and constant care for the sick, so that they give them everything that is only necessary for their nutrition, honestly and lovingly, according to the possibilities of the Order, for example, meat, game (volatilia), etc., until they become healthy.

LIV. About not making anyone else angry.

One must be very careful not to try to incite another to anger, since the highest mercy of neighborly love and divine brotherhood embraces both the poor and the powerful alike.

Lv. About how married brothers should be treated.

With married brethren, we enjoin you to conduct yourself in such a way that, if they ask for beneficence and the participation of your brotherhood, then let them bequeath part of their property and everything that they acquire after joining the Order, after their death, to the treasury of the Order (unitati communis capituli), and in the meantime let them lead an honest life, let them try to do good to their brothers, but let them wear only light clothes, and not a white cloak. And if a married brother dies before his wife, then let the due part go to the brothers, and the other part to the wife to ensure her life. Indeed, we consider it unjust that such kind of brothers should remain in the same order with those who have dedicated their purity to God.

LVI. About not having too many sisters.

It is dangerous to accept too many sisters, because with the participation of a woman, the ancient enemy has led many astray from the righteous path to Paradise. So, dear brethren, so that the flower of innocence will always be in you, in no way is it allowed to abuse this custom.

LVII. That the brothers of the Temple should not communicate with the excommunicated (excommunicatis).

Brethren, one should beware and fear that any of the soldiers of Christ would not want to contact the excommunicated person in any way, privately or publicly, or admit him to his affairs, lest he become like him accursed (anathema maranatha). Only if he is ordered to enter into communion with him, and favorably participate in his affairs, then in this case his actions will be justified.

LVIII. About how worldly warriors should be received.

If any warrior from the abyss of perdition (massa perditionis), or another layman who wants to renounce the world, wants to choose your company and your life, let his request be granted not immediately, but according to the words of Paul: Test the spirits, whether they are from God, and let his acceptance goes like this. Let the charter be read in his presence; and if he himself willingly submits to the precepts of the statute presented, then, if the master and the brethren please, let him, in purity of soul, proclaim his desire and request to all when the brethren are assembled. Then, let the probationary period depend entirely on the disposition and understanding of the master, according to the dignity of the life of the applicant.

LIX. About not all brothers being called to the secret council.

We command that not all brethren should always be called to the council, but those whom the master deems fit and useful to the council. When he wants to touch on more important matters (de maioribus), such as (ut est) on the distribution of common land, or on the Order itself (de ipso ordine), or on the admission of a brother, then, if the master pleases, he can convene all meeting; and after the opinion of the General Chapter has been heard, let that be done which is best and more useful in the opinion of the Master.

LX. How to pray in silence.

We command that the brethren, in accordance with our common decision, pray as the condition of their soul and body requires, standing or sitting; but with great reverence, in simplicity of soul and not loudly, so that one does not disturb the other.

LXI. About getting an oath of allegiance from the sergeants.

We have learned that very many, both clients and squires from various provinces, for the sake of saving their souls, are eager to remain in our order to the end. It is useful that you receive an oath of allegiance from them, so that the ancient enemy, during their service to God, does not sow anything in them in a secret and inappropriate way, or would not turn away their good intention.

LXII. That boys, while still small, should not be accepted among the brothers of the Temple.

Although the rules of the holy fathers allow you to have boys in the congregation, we do not at all want to burden you with such. Whoever wants to dedicate his son or relative forever to knightly piety, let him educate him until he, with a weapon in his hand, like a husband, can wipe out the enemies of Christ from the face of the holy land; then, according to the rule, let the father or parents put him among the brothers, and announce his request to everyone. For it is better not to make a vow in childhood, than, after he becomes a husband, to exclude him, violating the decency.

LXIII. That old people should always be respected.

Old men, according to pious understanding, should be supported and lovingly honored because of their weakness; and let them not be severely deprived by the good authority of the ordinance of what is necessary for their body.

LXIV. About brothers who travel to different provinces.

Let the brethren who are sent to various provinces strive to observe the rule regarding food, drink, and other things, as far as they can, and let them live blamelessly, so that others testify well of them: let them not defile the deed of piety, either by word or deed, but serve an example of wisdom and good deeds and joy to all with whom they will be associated. Let the one at which they want to stay be adorned with good fame, and, if possible, let this house not be deprived of light this night, so that, God forbid (quod absit), the dark enemy does not commit murder. When the warriors hear that the unexcommunicated are gathering somewhere, we advise that they go there, caring not so much about temporary benefit, but about the eternal salvation of their souls. To those brethren in the overseas regions who are so eager to be replenished (spe subvectionis ita directis), those who want to join the military order forever, we order at this council (hac conventione) to receive according to the following agreement: let both of them come to to the bishop of that province, and let him listen to the request of the petitioner. And when this is done, let the brother send him to the master and to the brethren who are in the Temple which is in Jerusalem; and if his life is honorable and worthy of such a lot, let him be graciously received, if it pleases the master and brethren. If at that time he dies from labor and fatigue, then let him be shown all the good deed / kindness / and brotherly love of the poor soldiers of Christ, as one of the brothers.

LXV. To ensure that funds are equally distributed among all.

We also believe that it would be reasonable and correct to decide (manutenendum), oiau between all permanent brothers (fratribus remanentibus) the funds were distributed equally, according to the given possibilities. After all, private property is not useful, and reflection on its frailty is necessary.

LXVI. That the soldiers of the Temple have tithes.

We know that in leaving temporal riches you have been subjected to self-imposed poverty. Therefore, we pointed out that it would be fair if you who live a life together should have tithing in the following way. If the bishop of the church, to whom a tithe is rightly due, lovingly wants to give it to you, then with the permission of the General Chapter, he must give it to you from those tithes that the church will have at that time. If any layman had previously possessed such a tithe as if by inheritance in a vicious way, but repented of it, let him leave it to you and only by order of the authorities.

LXVII. About light and heavy offenses.

If any brother, in conversation, or in military service, or in any other way, has committed any slight offense, it is better for him, rather than anyone else, to tell about his offense to the master for an apology. For light offenses, if they are not permanent, let him receive a light punishment. But if, while he keeps silent, his guilt is known through someone else, let him be subjected to a greater and more serious punishment and correction. If the offense is serious, let him be excommunicated from brotherhood and not eat with his brothers at the same table, but receive reinforcement in solitude. Only the understanding and judgment of the master determines whether he will be saved on the Day of Judgment

LXVIII. For what guilt is the brother no longer considered as such.

First of all, care should be taken that no brother, powerful or not powerful, weak or strong, who desired to exalt himself and gradually became proud, justified in his misdeeds, remains unpunished; but if he is unwilling to reform, let him suffer a more severe sentence. If he does not want to be corrected despite the pious admonitions and prayers offered for him, but will be more and more lifted up in his pride, then let him be expelled from the pious flock, according to the Apostle: Cast out the evil one from your ranks: it is necessary that from society faithful brothers, the sick sheep was removed. However, let the master, who must hold in his hand a staff and a staff (a staff with which he would support the weakness of other people's forces, as well as a staff with which, out of zeal for righteousness, would strike the vices of the guilty), on the advice of the patriarch and on spiritual reflection, try to do so so that, as blessed Maximus says, it does not happen that either excessive connivance with regard to the punishment of the sinner, or immoderate severity could not avert the offender from falling.

LXIX. The fact that from the Easter celebration to the feast of all saints you can wear one linen shirt.

By the way, due to the too high temperature in the regions of the East, we graciously allow everyone from the Easter celebration to the feast of all saints, not without obligation (ex debito), but only at will (sola gratia) is given to everyone one linen shirt, I I mean, whoever wants to use it. At other times, let everyone wear woolen shirts.

LXX. How much and what fabrics are needed for the bed.

We generally decree that each should sleep in a separate bed, and not otherwise, unless the greatest need or need arises. Let everyone have bedding, limited by the order of the master; we believe that everyone is likely to have enough robes (saccum), pillows and blankets. Whoever is deprived of one of these things, let him have a carpitam, and he will be allowed at any time to use a linen cover, that is, a coverlet. Those who are dressed, let them sleep in shirts, and let them always sleep in trousers. And let the sleeping brothers have a lamp until morning.

LXXI. About how to avoid murmuring.

We divinely admonish you to avoid rivalry, envy, ill will, murmuring, gossip, slander, and flee them like some kind of plague. And let everyone try in vigilance of the spirit, so as not to accuse or condemn a brother, and let him pay attention to the following words of the Apostle: Do not be an accuser and an informer among the people. When someone knows for sure that a brother has sinned in some way, let him, according to the Lord's commandment, in peaceful and brotherly piety, scold him face to face. If he does not listen to him, let him bring another brother. But if he does not pay attention to both, let him be publicly exposed in the assembly in front of everyone. For great is the blindness of those who slander others, and very great is the misfortune of those who do not guard against malevolence: therefore they sink into the ancient insignificance of the repulsed enemy.

LXXII. About avoiding the kisses of all women.

We think it dangerous for any godly person to pay too much attention to the face of a woman; and therefore let no brother desire the kiss of a widow, or a maid, or a mother, or a sister, or an aunt, or any other woman. So, let the host of Christ avoid the kisses of women, through which people are often endangered, so that they can go before the eyes of the Lord with a clear conscience and a blameless life.