Kitabı oku: «Sketch of the History of the Knights Templars», sayfa 2

It cannot be denied, that this enormous wealth, together with the luxury and other evils which it engendered, provoked the hatred of the secular clergy and laity, and paved the way to the spoliation of the Order. In 1252, the pious pope-ridden Henry III. of England said, that the prelates and clergy in general, but especially the Templars and Hospitallers, had so many liberties and privileges, that their excessive wealth made them mad with pride; he added, that what had been bestowed imprudently, ought to be prudently resumed, and declared his intention of revoking the inconsiderate grants of himself and his predecessors. The Grand Prior of the Templars replied, "What sayest thou, my Lord the King? Far be it that so discourteous and absurd a word should be uttered by thy mouth. So long as thou observest justice, thou mayest be a king, and as soon as thou infringest it, thou wilt cease to be a king." A bold expression certainly, but the Prior knew his man well, and he would hardly have spoken so to the son of Henry. The anecdote of Richard I. bestowing his daughter Pride in marriage on the Templars, is well known; and numerous traits of their haughtiness, avarice, luxury, and other of the current vices, may be found in the writers of the thirteenth century; but till the final attack was made, no worse charge was brought against them, unless such is implied in a bull of Pope Clement IV. in 1265, which is, however, easily capable of a milder interpretation. Mr. Raynouard asserts, too, that the proverbial expression bibere Templariter is used by no writer of the thirteenth century. In this he is preceded by Baluze and Roquefort, who maintain, that, like bibere Papaliter, it only signified to live in abundance and comfort.

PERSECUTION OF THE TEMPLARS

CHAP. III.
The Persecution of The Templars

When Acre fell in 1292, the Templars, having lost all their possessions and a great number of their members in the Holy Land, retired with the other Christians to Cyprus. Having probably seen the folly of all hope of recovering the Holy Land, they grew indifferent about it; few members joined them from Europe, and it is more than probable that they meditated a removal of the chief seat of the Order to France.¹⁵ The Hospitallers, on the other hand, with more prudence, as events showed, resolved to continue the war against the infidels, and they attacked and conquered Rhodes; while the Teutonic knights transferred the sphere of their pious warfare to Prussia against its heathen inhabitants. Thus, while the Templars were falling under the reproach of being luxurious Knights, their rivals rose in consideration, and there was an active and inveterate enemy ready to take advantage of their ill-repute.

Philip the Fair, a tyrannical and rapacious prince, was at that time on the throne of France. His darling object was to set the power of the monarchy above that of the church. In his celebrated controversy with Pope Boniface, the Templars had been on the side of the Holy See. Philip, whose animosity pursued Boniface even beyond the grave, wished to be revenged on all who had taken his side; moreover, the immense wealth of the Templars, which he reckoned on making his own if he could destroy them, strongly attracted the king, who had already tasted of the sweets of the spoliation of the Lombards and the Jews; and he probably, also, feared the obstacle to the perfect establishment of despotism which might be offered by a numerous, noble, and wealthy society, such as the Templars formed. Boniface's successor, Clement V. was the creature of Philip, to whom he owed his dignity, and at his accession had bound himself to the performance of six articles in favour of Philip, one of which was not expressed. It was probably inserted without any definite object, and intended to serve the interest of the French monarch on any occasion which might present itself.

LA TOUR DU TEMPLE À PARIS

It had been the object of Pope Boniface to form the three Military Orders into one, and he had summoned them to Rome for that purpose, but his death prevented it. Clement, on this, June 6, 1306, addressed the Grand Masters of the Templars and the Hospitallers, inviting them to come to consult with him about the best mode of supporting the Kings of Armenia and Cyprus. He desired them to come as secretly as possible, and with a very small train, as they would find abundance of their Knights this side the sea; and he directed them to provide for the defence of Limisso in Cyprus during their short absence. Fortunately perhaps for himself and his Order, the Master of the Hospitallers was then engaged in the conquest of Rhodes, but Jacques de Molay,¹⁶ the Master of the Templars, immediately prepared to obey the mandate of the Pope, and he left Cyprus with a train of 60 Knights, and a treasure of 150,000 florins of gold, and a great quantity of silver money, the whole requiring twelve horses to carry it.¹⁷ He proceeded to Paris, where he was received with the greatest honours by the King, and he deposited his treasure in the Temple of that city. It is, as we have said, not impossible that it was the intention of Molay to transfer the chief seat of the Order thither, and that he had, therefore, brought with him its treasure and the greater part of the members of the chapter; and indeed it is difficult to say how early the project of attacking the Templars entered into the minds of Philip and his obsequious lawyers, or whether he originally aimed at more than mulcting them under the pretext of reformation: and farther, whether the first informers against them were suborned or not. The records leave a considerable degree of obscurity on the whole matter. All we can learn is, that a man named Squin de Flexian, who had been a Prior of the Templars, and had been expelled the Order for heresy and various vices, was lying in prison at Paris or Toulouse, it is uncertain which. In the prison with him was a Florentine named Noffo Dei, "a man," says Villani, "full of all iniquity." These two began to plan how they might extricate themselves from the confinement to which they seemed perpetually doomed. The example of the process against the memory of Pope Boniface, shewed them that no lie was too gross or absurd not to obtain ready credence, and they fixed on the Templars as the objects of their charges. Squin told the governor of the prison that he had a communication to make to the King, which would be of more value to him than if he had gained a kingdom, but that he would only tell it to the King in person. He was brought to Philip, who promised him his life, and he made his confession, on which the King immediately arrested some of the Templars, who are said to have confirmed the truth of Squin's assertions. Shortly afterwards, it is said, similar discoveries were made to the Pope by his chamberlain, Cardinal Cantilupo, who had been in connexion with the Templars from his eleventh year.

Squin Flexian declared, 1. That every member on admission into the Order swore on all occasions to defend its interests right or wrong; 2. That the heads of the Order were in secret confederacy with the Saracens, had more of Mahommedan unbelief than of Christian faith, as was proved by the mode of reception into the Order, when the novice was made to spit and trample on the crucifix, and blaspheme the faith of Christ; 3. That the superiors were sacrilegious, cruel, and heretical murderers; for if any novice, disgusted with its profligacy, wished to quit the Order, they secretly murdered him, and buried him by night; so, also, when women were pregnant by them, they taught them how to produce abortion, or secretly put the infants to death; 4. The Templars were addicted to the error of the Fraticelli, and, like them, despised the authority of the Pope and the Church; 5. That the superiors were addicted to the practice of horrible crimes, and if any one opposed them, they were condemned by the Master to perpetual imprisonment; 6. That their houses were the abode of every vice and iniquity; 7. That they endeavoured to put the Holy Land into the hands of the Saracens, whom they favoured more than the Christians. Three other articles of less importance completed this first body of charges. It is remarkable, that we do not find among them those which made such a figure in the subsequent examinations; namely, the devil appearing among them in the shape of a cat; their idolatrous worship of an image with one or three heads, or a skull covered with human skin, with carbuncles for eyes, before which they burned the bodies of their dead brethren, and then mingled the ashes with their drink, thereby thinking to gain more courage; and, finally, their smearing this idol with human fat.¹⁸

It was unfortunate for the Templars that their chapters were held in secret,¹⁹ and by night, for an opportunity was thereby afforded to their enemies of laying whatever secret enormities they pleased to their charge, to refute which, by the production of indifferent witnesses, was consequently out of their power. Philip having now all things prepared, sent, like his descendant Charles IX. previous to the St. Bartholomew massacre, secret orders to all his governors to arm themselves on the 12th of October, and on the following night, but not sooner, on pain of death, to open the king's letter, and act according to it. On Friday the 13th of October, all the Templars throughout France were simultaneously arrested at break of day. The unhappy Knights were thrown into cold cheerless dungeons, (for they were arrested, we should remember, at the commencement of winter), had barely the necessaries of life, were deprived of the habit of their Order, and of the rites and comforts of the church; were exposed to every species of torture then in use, were shown a real or pretended letter of the Grand Master, in which he confessed several of the charges, and exhorted them to do the same; and finally, were promised life and liberty, if they freely acknowledged the guilt of the Order. Can we then be surprised that the spirit of many a Knight was broken, that any hope of escape from misery was eagerly caught at, and that falsehoods, the most improbable, were declared to be true? And it is remarkable that the most improbable charges are those which were most frequently acknowledged, so just is the observation, that men will more readily in such circumstances acknowledge what is false than what is true; for the false they know can be afterwards refuted by its own absurdity, whereas truth is permanent.

Of the Templars in England 228 were examined;²⁰ the Dominican, Carmelite, Minorite, and Augustinian friars brought abundance of hearsay evidence against them, but nothing of any importance was proved; in Castile and Leon it was the same; in Aragon the Knights bravely endured the torture, and maintained their innocence; in Germany all the lay witnesses testified in their favour; in Italy their enemies were more successful, as the influence of the Pope was there considerable, yet in Lombardy the Bishops acquitted the Knights. Charles of Anjou, the cousin of Philip, and the foe of the Templars, who had sided with Frederick against him, could not fail, it may be supposed, in getting some evidences of their guilt in Sicily, Naples, and Provence. It is not undeserving of attention, that one of these witnesses, who had been received into the Order in Catalonia, (where all who were examined had declared the innocence of the Order), said he had been received there in the usual impious and indecent manner, and mentioned the appearance and the worship of the cat in the chapter!! Such is the value of rack-extorted testimony! In fine, in every country out of the sphere of the immediate influence of Clement, Philip, and Charles, the general innocence of the Order was acknowledged. In Portugal they were preserved under the altered appellation of the Knights of Christ, – a change which was effected by the friendly policy of Prince Denys, who in 1218, secured for them the sanction of the successor of Clement.²¹

Throughout the entire process against the Templars, from October 1307 to May 1312, the most determined design of the King and his ministers to destroy the Order meets us at every step; Philip would have blood to justify robbery; several Templars had already expired on the rack, perished from the rigour of their imprisonment, or died by their own hands; but on the 12th May 1310, fifty-four Templars who had confessed, but afterwards retracted, were by his order committed to the flames, in Paris, as relapsed heretics. They endured with heroic constancy the most cruel tortures, asserting with their latest breath the innocence of the Order, though offered life if they would confess, and implored to do so by their friends and relatives. Similar executions took place in other towns. The Pope soon went heart and hand with Philip. In vain did the bishops assembled at Vienne propose to hear those members who came forward as the defenders of the Order. A Bull of the Pope was fulminated against the Order,²² and transferred its possessions to the Knights of St. John, who, however, had to pay such enormous fines to the King and Pope before they could enter on them, as almost ruined them; so that if Philip did not succeed to the utmost of his anticipations, he had little reason to complain of his share.²³ The members of the society of the Templars were permitted to enter that of the Hospitallers, – a strange indulgence for those that had spitten on the cross, and practised horrible vices.

But the atrocious scene was yet to come which was to complete the ruin of the Templars, and satiate the vengeance of their enemies. Their Grand Master, Molay, and three other dignitaries of the Order, still survived: And, though they had made the most submissive acknowledgments to their unrelenting persecutors, yet the influence which they had over the minds of the vulgar, and their connection with many of the Princes of Europe, rendered them formidable and dangerous to their oppressors. By the exertion of that influence, they might restore union to their dismembered party, and inspire them with courage to revenge the murder of their companions;²⁴ or, by adopting a more cautious method, they might repel, by uncontrovertible proofs, the charges for which they suffered; and, by interesting all men in their behalf, they might expose Philip to the attacks of his own subjects, and to the hatred and contempt of Europe. Aware of the dangers to which his character and person would be exposed by pardoning the surviving Templars, the French Monarch commanded the Grand Master and his Brethren to be led out to a scaffold, erected for the purpose, and there to confess before the public, the enormities of which their Order had been guilty, and the justice of the punishment which had been inflicted on their brethren. If they adhered to their former confession, a full pardon was promised to them; but if they should persist in maintaining their innocence, they were threatened with destruction on a pile of wood, which the executioners had erected in their view, to awe them into compliance. While the multitude were standing around in awful expectation, ready, from the words of the prisoners, to justify or condemn their King, the venerable Molay, with a cheerful and undaunted countenance, advanced, in chains, to the edge of the scaffold; and, with a firm and impressive tone, thus addressed the spectators. – "It is but just, that in this terrible day, and in the last moments of my life, I lay open the iniquity of falsehood, and make truth to triumph. I declare then, in the face of heaven and earth, and I confess, though to my eternal shame and confusion, that I have committed the greatest of crimes; but it has been only in acknowledging those that have been charged with so much virulence upon an Order, which truth obliges me to pronounce innocent. I made the first declaration they required of me, only to suspend the excessive tortures of the rack, and mollify those that made me endure them. I am sensible what torments they prepare for those that have courage to revoke such a confession. But the horrible sight which they present to my eyes, is not capable of making me confirm one lie by another. On a condition so infamous as that, I freely renounce life, which is already but too odious to me. For what would it avail me to prolong a few miserable days, when I must owe them only to the blackest of calumnies."²⁵ In consequence of this manly revocation, the Grand Master and his companions were hurried into the flames, where they retained that contempt for death which they had exhibited on former occasions. This mournful scene extorted tears from the lowest of the vulgar.²⁶ Four valiant Knights, whose charity and valour had procured them the gratitude and applause of mankind, suffering, without fear, the most cruel and ignominious death, was, indeed, a spectacle well calculated to excite emotions of pity in the hardest hearts. Humanity shudders at the recital of the horrid deed; and if the voice of impartial posterity has not, with one accord, pronounced the unqualified acquittal of the Templars, it has branded with the mark of eternal infamy the conduct of their accusers and judges.

CONTINUATION OF THE ORDER

CHAP. IV.
The Continuation of the Order

But the persecution of the Templars in the fourteenth century does not close the history of the Order; for, though the Knights were spoliated, the Order was not annihilated. In truth, the cavaliers were not guilty, – the brother hood was not suppressed, – and, startling as is the assertion, there has been a succession of Knights Templars from the twelfth century down even to these days; the chain of transmission is perfect in all its links. Jacques de Molay, the Grand Master at the time of the persecution, anticipating his own martyrdom, appointed as his successor, in power and dignity, Johannes Marcus Larmenius of Jerusalem, and from that time to the present there has been a regular and uninterrupted line of Grand Masters. The charter²⁷ by which the supreme authority has been transmitted, is judicial and conclusive evidence of the Order's continued existence. The charter of transmission, with the signatures of the various chiefs of the Temple, is still preserved at Paris, with the ancient statutes of the Order, the rituals, the records, the seals, the standards, and other memorials of the early Templars.

BERTRAND DU GUESCLIN

From a Wood-cut in a rare gothic folio, printed at Lyons, 1490, preserved in the Bibliothèque Royale, Paris; and called the "Chronique de Bertrand du Guesclin."

The brotherhood has been headed by the bravest cavaliers of France, by men who, jealous of the dignities of Knighthood, would admit no corruption, no base copies of the orders of chivalry, and who thought that the shield of their nobility was enriched by the impress of the Templars' red cross. Bertrand du Guesclin was the Grand Master from 1357 till his death in 1380, and he was the only French commander who prevailed over the chivalry of our Edward III. From 1478 to 1497, we may mark Robert Lenoncourt, a cavalier of one of the most ancient and valiant families of Lorraine. Phillippe Chabot, a renowned captain in the reign of Francis I., wielded the staff of power from 1516 to 1543. The illustrious family of Montmorency appear as Knights Templars, and Henry, the first Duke, was the chief of the Order from the year 1574 to 1614. At the close of the seventeenth century, the Grand Master was James Henry de Duras, a marshal of France, the nephew of Turenne, and one of the most skilful soldiers of Louis XIV. The Grand Masters from 1724 to 1776 were three princes of the royal Bourbon family. The names and years of power of these royal personages who acknowledged the dignity of the Order of the Temple, were Louis Augustus Bourbon, Duke of Maine, 1724-1737, – Louis Henry Bourbon Conde, 1737-1741, – and Louis Francis Bourbon Conty, 1741-1746. The successor of these princes in the Grand Mastership of the Temple was Louis Hercules Timoleon, Duke de Cosse Brissac, the descendant of an ancient family long celebrated in French history for its loyalty and gallant bearing. He accepted the office in 1776, and sustained it till he died in the cause of royalty at the beginning of the French Revolution. The Order has now at its head Sir William Sidney Smith, of chivalric renown, who became Regent upon the death of the late Grand Master, Bernard Raymond Fabré Palaprat. The high and heroic character of Sir Sidney Smith, —²⁸ whose deeds of arms at St. Jean d'Acre, rivalling those of the Royal Crusader, Richard I, obtained for him by Eastern Nations the appellation of the modern "Cœur de Lion," – specially pointed him out as the most worthy of Christian Knights to fill this eminent station. He who with such noble philanthropy founded and presided over the Society of Knights Liberators of the White Slaves in Africa, cannot but shed additional lustre on the Soldiery of the Temple, whose professed object originally was, and yet is, the protection of defenceless pilgrims, and the rescuing of Christians from Infidel bondage. Under such a Chief the Order must prosper, and there are now Colleges or Establishments in England and in many of the principal Cities of Europe.

ADMIRAL SIR SIDNEY SMITH.

Engraved by W. Greatbatch from a picture by F. Opie R.A.

Thus the very ancient and sovereign Order of the Temple is in full and chivalric existence, like those Orders of Knighthood which were either formed in imitation of it, or had their origin in the same noble principles of chivalry. It has mourned as well as flourished, but there is in its nature and constitution a principle of vitality which has carried it through all the storms of fate; its continuance, by representatives as well as by title, is as indisputable a fact as the existence of any other chivalric fraternity. The Templars of these days claim no titular rank, yet their station is so far identified with that of the other Orders of Knighthood, that they assert equal purity of descent from the same bright source of chivalry; nor is it possible to impugn the legitimate claims to honourable estimation, which the modern brethren of the Temple derive from the antiquity and pristine lustre of their Order, without at the same time shaking to its centre the whole venerable fabric of knightly honour.

After this short account of the continuation of the Order, which we have extracted from Mill's Chivalry, it may be interesting to describe the present nature and objects of the Institution; and we shall accordingly make a brief abstract of the statutes established by the Convent-General held at Versailles in 1705, under the Grand Mastership of the Regent Duke of Orleans, and by succeeding General Convocations, so far as they relate to these subjects. The Order of the Fellow Soldiers of the Temple consists of two distinct classes, termed a Superior and Inferior Militia; the former comprising all Knights consecrated according to rites, rules, and usages, with their Esquires; and the latter, the humbler brethren or persons admitted propter artem, and the candidates, or as they are designated, the postulants for the honours of Chivalry. Except as a serving brother,²⁹ no one is eligible even to the lower grade, who is not of distinguished rank in society, which in Great Britain is understood to imply that station in life which would entitle a gentleman to attend the Court of his Sovereign. The Candidate must moreover be strongly recommended by Sponsors as a Christian of liberal education, eminent for virtue, morals, and good breeding, and in no case is a scrutiny into these qualifications dispensed with, unless the aspirant be a Knight of Christ, a Teutonic Knight, or the descendant of a Knight Templar. Should he be ambitious of the rank of Novice Esquire, which usually precedes Knighthood, he is farther called on to produce proofs of nobility in the fourth generation; and a deficiency in this requisite can only be supplied by a formal decree of the Grand Master, conferring on him the nobility necessary for his reception. Considerable fees are paid by all entrants; and members, on being promoted to the equestrian honours of the Order, are expected to make an oblation to the Treasury, the amount of which cannot be less than four drams of gold,³⁰ but generally very far exceeds that sum. Before receiving the vow of profession, which is still administered to all Chevaliers,³¹ the Candidate makes a solemn declaration either that he does not belong to the Order of Malta,³² or that he abjures the spirit of rival hostility which actuated the Knights of St. John in former days against the Templars. These preliminaries being arranged, his petition is finally decided on, either in a Conventual house, or by the special legate of the Grand Master, in whose name only his reception can be proclaimed, and once armed a Knight, and consecrated a Chevalier of the Temple, he cannot on any pretence whatever renounce the Order.³³

At the head of the Hierarchy of the Order, ranks the Convent-General, or assembly of the Knights, but the executive power is vested in the Grand Master, whose authority is almost unbounded. He is elected for life from among the Knights, and it is declared impious to substitute a successor to him unless he be deceased, or shall have voluntarily abdicated; he may even nominate his successor by testament or otherwise to the Convent-General. He can create new houses and dignities on the Order, cancelling those already constituted, remit penalties, and confer all benefices and offices, the collation to which is not specially provided for in the statutes. He confirms all Diplomas of profession and patents of appointment, and may send legates possessing powers delegated by himself to different countries. His interpretation of the laws is valid, even against a statute of the Convent-General, and he alone has the power of proposing alterations in the rules to that assembly.

Next in honour to the Grand Master, unless he has publicly appointed a delegate or successor, are his four Deputes, or Vicarii Magistrales, who are nominated by himself, and removable at his pleasure. After these follow the Members of the Grand Council, which consists of the Supreme Preceptor, and eight Grand Preceptors, the Primate of the Order, and his four Coadjutors General, with all the Grand Priors, Ministers, and other principal dignitaries that may be present at the Magisterial City. Each nation of the Order is presided over by its Grand Prior, appointed for life, whose language comprises the various subordinate divisions of Bailiwicks or Provinces; Commanderies; Convents of Knights and Noviciate Esquires; Abbeys of Ladies and Canonesses; Chapters of Postulants, and Conclaves of Initiation. Except in special cases, no Chevalier is eligible for a Commandery before the expiration of two years from his having obtained the honours of knighthood, and in like manner no Commander can be appointed a Bailli, nor any Bailli a Grand Prior, before the same period has intervened.

In order that the objects of the Institution may be distinctly understood, we shall now proceed to translate a decree by the present Grand Master, bearing date the 4th September 1826, in explanation of the Vow of Profession which has been already referred to, observing, at the same time, that the Order of the Temple, being exclusively devoted to the Christian religion, cannot be considered in the slightest degree connected with Free Masonry, which, it is well known, welcomes equally to its bosom the Jew and the Gentile, the Christian and the Mahommedan, requiring from each only a belief in a Divine Being, with a just sense of moral rectitude and conscientious obligation.

The decree alluded to states, that as the Vow contains many dispositions which, misconstructed, might appear incompatible with the advance of knowledge and manners of the age, it is declared that Candidates sign it under the following interpretation: —

1st, That by the Vow of Poverty, the Order does not mean to submit the Chevaliers to an absolute poverty, but to remind them that they ought always to be ready to share their fortune with the unfortunate, and to sacrifice it for the wants of the Order.

2d, That the vow of chastity, and of abhorring lewdness, is the solemn engagement of fulfilling the obligation that society imposes on all men to labour to overcome their vicious propensities, in order not to outrage either decency or morality.

3d, That the obedience due to the Grand Master, and to the dignitaries of the Order, does not exclude the duty imposed on every chevalier of conforming himself, as a man, to natural right, and of obeying, as a citizen, the government of his country.

4th, Lastly, That the Templars are not actuated by the desire of material conquests, – that their principal aim is not to recover the dominions of which the Order was despoiled, or the earth which received the body of Jesus the Christ, but to reconquer to the doctrine for which was precipitated into the tomb that divine preceptor of men, – the empire which it always had over the people when it was revealed to them in all its purity, – in a word, that the Templars are not ambitious of subduing the physical universe to their domination, but the nations that cover it to Christian morality.

It has frequently been asserted, that the Templars have always professed a religion peculiar to themselves, and much at variance with almost every religious creed at present in existence, but on this subject it is only necessary to say here, that although they possess many religious documents of an extraordinary nature, and, amongst others, a very ancient Greek manuscript of Evangile and the Epistle of St. John, differing from the version contained in the vulgate, yet no chevalier is obliged to subscribe to them unless he be a candidate for certain offices in the Order. This subject is fully explained in a work lately published at Paris, "Recherches Historiques sur les Templiers et sur leurs Croyances Religieuses par J. Plivard, officier superieur d'Artillerie;" and, for the present, we are unwilling to enter upon it, not having as yet received the proces verbal of the Convent-General of the Order, lately assembled at Paris, to which the following question, under the authority of the Grand Master, was submitted: – "L'ordre etant Cosmopolite, et d'après le veu de profession dans la Chevalerie, est il convenable de laisser subsister dans les statuts des dispositions par lesquelles certains officiers de l'Ordre ne pouvent être choisis que parmis les Chevaliers professant la religion Johannite?"