history
IV International Conference in Almourol
The weekend of the 13, 14 and 15 of October 2023, the Templar Interpretation Center of Almourol (CITA), Portugal, was host of the IV International Conference on Spiritual Chivalry, Templars and Templarism. For three days, scholars, specialists and the public were able to hear about new research on the Templars and debate a wide range of topics. Four new books were presented, including an expanded reprint of the original catalogue of the 2019 exhibition, that had since been out of print. The Conference is the largest and most prolific international Templar Event.
The Conference started on the evening of Friday 13, with the Mayor of Vila Nova da Barquinha, Fernando Freire, welcoming speakers, the public and members of the OSMTHU, whose Master, António Paris, attended the event. He remembered the date and the imprisonment of the Templars, adding that in 1195 Master Gualdim Pais died in Tomar on the 13 of October as well. Writer and Past CITA Curator Manuel J. Gandra, gave a brief presentation about the Conference and the topics to be discussed in the next couple of days, presenting the reprint of the first catalogue. Master Antonio Paris, who had flown from Rome to attend the event, spoke briefly about the importance of the event and the opportunity of cooperation presented by the fact that several branches of the Order today were invited to come to Almourol and share the knowledge and passion about Templar history and values. On midnight the Grand Priory of Portugal of the OSMTHU conducted a short, but evocative ceremony, in memory of the fallen Templars.
The proceedings started on Saturday, 14 with the presentation by Dom Nuno de Bourbon da Camara Pereira of a paper titled “The Saga of an Order of Chivalry of the 21st Century” about the recent history and court disputes of the Order of the Wing of Saint Michael. Founded in the 12th century by King Afonso Henriques, the Order was revived several times in history and had been in the center of a dispute between Dom Duarte Pio, head of the house of Braganza, and Dom Nuno Bourbon, founder of the last revival of the Order in 1981. The dispute was recently settled out of court, with the mediation of the Archbishop of Evora, resulting the the full reinstatement of rights to Dom Nuno as its Grand Master.
French writer and researcher Remy Boyer followed suit with “Figures of Perceval, archetype of the Knight”, a deep piece on the evolution of Perceval within the Quest, with all his adventures and challenges, a blueprint for Chivalric Initiation. The dichotomy between the Grail and the Spear was explained and the question of “who does the Grail serve?” that had to be formulated by Perceval once he saw both objects during the Fisher Kings banquet, pointed out as one of the symbolic keys of the Quest.
Heraldist David Fernandes da Silva spoke about “Catechesis and Confraternity, Examples and Thoughts”. He explained the role of catechesis as a source of testimony and the chain of tradition for the early communities, projected along the ages, giving some examples related to the Templars, including the “Non Nobis…” Psalm and the usage of the patée cross. He then explored the matter of the Templar brothers that were not professed but lived under the rule of the Order in Templar houses. To this level he called the “confraternity” as opposed to the “fraternity” of those who received the ordination.
After lunchtime the Templar Encampment was opened in the courtyard in front of the auditorium. For two days the Tomar Honoris group from Portugal and the Baucan group from Spain staged medieval reconstitutions that included dances, games and the reenactment of sword fight techniques.
The afternoon opened with João Pedro Silva, past Preceptor of the Portuguese Grand Priory, who gave a very detailed view of the procedures against the Templars in France, in his “The Templar Processus”. All the motivations by Philipp, the Fair and his dealings with Bertrand de Got (later Pope Clements V) were outlined. The subsequent fight for domination of the court proceedings between King and Pope, both wanting to be the ones spearheading the events, was explained. The account of the last days of the process and the eventual suspension of the Order was also detailed, giving the audience a vivid account of a subject that is usually wrapped in misinformation and attempts to oversimplify one of the most compelling court procedures of the middle ages.
The day finished with researcher and Associação Saudade’s VP, Virgílio Alves, and his “The Cathars in Portuguese Templar Territories”. In a long and detailed research paper, Virgílio Alves gave the audience the origins, context and history of the Crusade against the Albigensis in the 13th century, focusing then on the escaping Cathars and the help provided by the Order of the Temple, including in escorting a large number of “bons hommes” to the Portuguese region of Castelo Branco, logistical headquarters of the Portuguese Templars.
On the 14th, Sigillum Templi’s president Victor Padilla Nieto from Spain opened the proceedings with his “Tacuinum Sanitatis, and its influence on the Templar Order”. It was a presentation that exposed the influence of the Tacuinum Sanitatis, a set of ancient sanitary rules related to food preparation and health habits, that was fundamental for the Primitive Rule’s prescriptions on hygiene and food on the daily life of the Order.
Luis de Matos, International Chancellor of the OSMTHU, spoke next remembering a short passage of the letter of Bernard of Clairvaux to the Templars in which the military actions of the Order are justified by Christs own rage in the Temple (Mathew 23). He then expressed how that passage is also an inspiration when it comes to the state of Templarism in the world today, setting himself apart of the whole movement – that he said to be incapable of defending or representing. He concluded by stating that it’s increasingly difficult and alienating to be a traditionalist in Portugal, giving a few examples of how the authorities mishandle the administration of culture and old Templar monuments in the country.
The last leg of the Conference was opened by Bulgarian Professor Yuri Stoyanov, of SOAS University of London, who offered the paper “The Importance of Russian and Eastern European Museum and Archival Collections for Study of the Historical Knights Templar, Spiritual Chivalry and Templarism”. He traced the importance of many pre-war archival sources on Chivalry and Templarism that were scattered and disappeared after World Wars I and II. Many of these have since surfaced in Russia and Poland and hold critical information on subjects such as the 18th century Swedish (Templar) Rite of Freemasonry, the Order of Malta tradition in Saint Petersburg and the Templar Orders of the early 20 century in Russia.
The Conference was closed by researcher Manuel J. Gandra with his “Did the Templars Profess a Secret Doctrine? Thoughts on a Loaded Topic”. By dismissing right from the start the two main popular references to a secret doctrine in the Order: the Baphomet, the Statutes of Master Roncelinus, Gandra was able to concentrate on the several failed attempts made by revivals of the Order in the 18th and 19th century to be recognized the the Portuguese Order of Christ, as the sole legitimate pure lineage at the time. By studying archeological findings made at the Almourol Castle and architectural iconographic elements still visible in the Convent of Christ – including those of an hermetic and rosecroix background over 100 years older than the German Manifests – Gandra explored some of the canons of a doctrine that is visible and intelligible in Portuguese Templar sources, but unknown to the scholars still today.
Overall, the IV Conference was an absolute success. It was heavily attended, the communications were original, interesting and informative and the conversations that took place during the intervals show great promise for future projects about the Templars. Next year, put it on your calendar: 13 and 14 of October 2024 the destination is Vila Nova da Barquinha / Almourol, Portugal.
Grand Prior of Portugal opens Secular Temple Celebration of the Knight’s Accolade with Conference in Lagos
The Secular branch of the OSMTHU gathers this weekend in Lagos, Algarve, Portugal, to celebrate the Templar Kinight’s Accolade and the reception of new Brothers into the Order. The event was opened by the Grand Prior of Portugal OSMTHU, Fr+ Luis de Matos, KGCTJ, with a Conference titled “The Templar Order: Turf, Treason, Mist, Destiny”.
The speaker talked about the Order’s history, comparing it to Portuguese history, highlighting four main stages in a cyclical view that progressed in parallel with the Greek philosophical elements Earth, Water, Air and Fire. The Conference was well attended and generated an interesting and long debate about the Order and how its immortal values keep relevance in a world of technology, tragedy and social media.
Secular Templi visita o país Templário de Almourol e Tomar
Realizou-se este Domingo, 30 de Abril de 2023, uma visita de estudo dos membros Portugueses da OSMTHU – Secular Templi. Guiada pelo Grão Prior de Portugal e Chanceler da Ordem, F+ Luis de Matos, a visita iniciou-se no Centro de Interpretação Templário de Vila Nova da Barquinha, onde todo o contexto Templário da zona geográfica visitada foi explicado. Além do Centro, obra apoiada pela Ordem e pelo Templar Corps International, procedeu-se a uma curta visita à Biblioteca dedicada ao tema Templário, convidando-se todos os presentes a fazerem doações em valor e em material para poder ampliar este equipamento de referência internacional.
De seguida o numeroso grupo dirigiu-se ao cais de Almourol, onde apanhou a embarcação que o levou à ilha emblemática. O dia estava magnífico, com um glorioso céu azul, sem nuvens e uma temperatura muito agradável.
A escalada é difícil – afinal é um castelo defensivo Templário com centenas de anos! – mas muitos chegaram ao topo da Torre de Menagem de onde se desfruta uma vista impressionante do rio Tejo e das suas margens.
Já na cidade de Tomar o grupo fez uma visita à igreja de São João Baptista, recentemente restaurada, onde alguns dos detalhes mais surpreendentes foram destacados e explicados.
No largo, frente à Câmara Municipal, falou-se um pouco do impressionante percurso de Gualdim Pais, o mais influente e conhecido Mestre do Templo em Portugal, cuja obra inclui a fundação do Castelo de Tomar em 1160 e de Almourol em 1171.
Seguiu-se o almoço, de tom medieval, na Taverna Antiga de Tomar, onde o mais saudável convívio fraternal ajudou a preparar uma tarde de passeio. Dali, o grupo seguiu para a igreja de Santa Maria do Olival, mais um importante marco religioso da presença Templária na região. Assim se concluiu um dia maravilhoso em que a história da Ordem do Templo e a sua memória serviram de inspiração para três dezenas de peregrinos ao país do Templo.
Outras visitas estão em preparação para breve.
Info: templi@seculartempli.org
[ENGLISH]
This Sunday, April 30, 2023, a study visit was organized by the Portuguese members of OSMTHU – Secular Templi. Guided by the Grand Prior of Portugal and Chancellor of the Order, F+ Luis de Matos, the visit began at the Templar Interpretation Center of Vila Nova da Barquinha, where the entire Templar context of the geographical area visited was, explained. In addition to the Center, a work supported by the Order and by the Templar Corps International, a short visit was made to the Library dedicated to the Templar theme, inviting all those present to make donations in value and material in order to expand this equipment of international reference.
Then the large group headed to the Almourol pier, where they borded the boat that took them to the emblematic island. The weather was magnificent, with a glorious blue sky, without clouds and a very pleasant temperature. The climb is tough – it is a Templar defensive castle hundreds of years old after all! – but many reached the top of the Tower from where you can enjoy an impressive view of the Tagus River and its banks.
Once in the city of Tomar, the group visited the church of São João Baptista, recently restored, where some of the most surprising details were highlighted and explained. In the square, in front of the Town Hall, the Prior talked about the impressive career of Gualdim Pais, the most influential and well-known Master of the Temple in Portugal, whose work includes the founding of the Castle of Tomar in 1160 and of Almourol in 1171.
This was followed by lunch, in a medieval style, at Taverna Antiga de Tomar, where the healthiest fraternal interaction helped to prepare the afternoon.
From there, the group headed to the church of Santa Maria do Olival, another important religious landmark of the Templar presence in the region. Thus ended a wonderful day in which the history of the Order of the Temple and its memory served as an inspiration for three dozen pilgrims to the country of the Temple.
Other visits are in preparation for the near future.
Info: templi@seculartempli.org
Un posible vestigio templario aparece en el Coia rural
El especialista en el Temple, Venancio R. Riobó y Descifrando la Tierra localizaron una cerradura que el Museo de la Cerradura de Barcelona identifica con modelos del siglo XIII
La presencia del Temple en Vigo, concretamente en Coia, podría tener una pieza más que la avale. Así lo cree Venancio Rodríguez Riobóo, autor del libro “Los templarios en la comarca de Vigo” y caballero de la Osmth (Orden Soberana y Militar del Temple de Jerusalén). Se basa en un reciente hallazgo, una cerradura antigua localizada en terrenos de la zona más rural de Coia, donde se atribuye la presencia del bailial, la base central que la Orden templaria en el siglo XIII, documentada desde 1232.
“Es un objeto sin valor material, ni artístico, pero que tiene una gran importancia patrimonial si se relaciona con el Temple”, apunta Rióboo, que inspeccionó la zona tras la erosión de las lluvias en compañía de Óscar Domínguez, José Luis Correa y Juan Carlos Álvarez, integrantes del grupo aficionado de geología y mineralogía Descifrando la tierra.
Consultado Jaume de Balaguer, director del Museo del Pany y la Clau (de la llave y la cerradura) de Barcelona, identificó el modelo como similar a los que se utilizaban de manera habitual entre los siglos XIII y XIV, aunque no lo confirmó, “la respuesta resultó muy esperanzadora”, en palabras del investigador.
Para poder datar la boca-llave es necesario realizar un examen metalográafico que determine su composición, tal y como explicó el arqueólogo Eduardo Rodríguez Sainz, técnico al que les dirigieron desde Patrimonio. Se realizó una primera limpieza para eliminar la capa de sedimento y mineralización. También se le ha dado un primer tratamiento de consolidación para detener la acusada pérdida de material en algunas zonas y un examen de rayos X. “A la espera de un examen más concluyente podemos soñar con que la enorme cerradura perteneció a la desaparecida iglesia romántica de Coia o a alguna de las puertas de la antigua bailía”, afirmó Rodríguez Riobóo, que en la misma zona dio con sillares del templo medieval con la marca del cantero reutilizados en construcciones posteriores.
in Atlantico.net
Templar heritage in Croatia presented during International Conference in Trakoscan Castle
The first contemporary monograph dedicated to the Knights Templar in Croatia was solemnly presented at the Trakošćan Castle, entitled “Templar Heritage in Croatia”, a project carried out by the Croatian Knights Templar.
A number of Croatian scientists have been working on this issue for years. The Templars are one of the most important knightly orders that emerged in the Middle Ages. Breaking Mysticism and Taboos they represented a special form of religious community, embodying two ideals of medieval man – devotion to God in religious life and the virtues of chivalry. Their history has attracted the attention of both scientific circles and the general public from the Middle Ages to the present day. The way in which the order disappeared or was destroyed also played an important role, and this led to the emergence of various myths and stories related to the Templars.
That is why this book presents in a scientifically based way the development and history of this order, both in general and in the Hungarian-Croatian Kingdom, and its cultural and historical heritage in Croatian lands, discovered by archaeological research. In addition, it points to the importance of nurturing Templar traditions in modern society – said the book’s editor, Ph.D. Marija Karbić, scientific advisor at the Croatian Institute of History. The reviewer prof.dr.sc. spoke about the importance of this publishing venture. Ivan Jurković from the Faculty of Philosophy, Juraj Dobrila University in Pula, who emphasized the importance of scientific facts in breaking mysticism, taboos, but also fiction about this mysterious order.
Dr. sc. Juraj Belaj from the Institute of Archeology, who wrote a chapter dedicated to archaeological finds related to the Templar heritage, stressed that throughout Croatia there are remnants of the rich Templar heritage that has yet to be valued and revealed to the local and European public. Namely, Croatia has a centuries-old Templar tradition, which is quite unknown to the general public. That is why Dr. sc. Damir Karbić, director of the Department of Historical Sciences of the Croatian Academy of Sciences and Arts, warned of the importance of rare preserved sources related to the activities of the Templars in Croatia, emphasizing the HAZU archive. In addition to the collected material, original scientific works of leading Croatian historians and scientists dealing with this issue have been made, as well as new maps that “draw” Croatia on the Templar map of Europe.
The Knights Templar, their work and heritage are certainly one of the most intriguing topics of popular culture and arouse public interest. However, too little is known about how Croatia, thanks to its Templar heritage, secured an important place on the map of Europe in the Middle Ages.
Templar forts, churches and chapels sprang up all over the then Croatian lands…
On their way to the Holy Land, European Templars met and stayed in Croatia. And when they were banned in Europe under the pressure of French King Philip, thanks to the then Bishop of Zagreb, today’s Blessed Augustine Kazotic, Zagreb gave them refuge in what today is Nova Ves. Croatia became their last legal refuge after persecution in France – said university professor Bozo Skoko, who published a chapter on contemporary Templar heritage in Croatia and the world in a monograph with professor and communicologist Ivan Tanta. A memorial plaque at the beginning of the street, which was unveiled in 2019, testifies to Nova Ves as the last European legal refuge in Europe.
Croatia has a centuries-old Templar tradition, which is quite unknown to the general public. There are remnants of the rich Templar heritage throughout Croatia that has yet to be valued and revealed to the local and European public, in which interest in this mystical religious knightly order is constantly growing. That is why the Croatian Knights Templar, associations and fraternities, initiated the publication of the first modern monograph dealing with this topic.
The monograph was published with the support of the Adris Foundation and the support of the Templar Corps International.
Conference and Ceremony
On the following day the Grand Prior of Croatia, Fr+ Lovro Tomašinec was installed in Office by the representatives of the Magisterial Council of the OSMTHU in a ceremony that took place in the beautiful medieval Chapel.
Conferência em Caféde
A Real Associação da Beira Interior, no dia 04 de Abril, organizou uma palestra com
apoio da União de Freguesias de Póvoa de Rio de Moinhos e Caféde, no edifício da
Junta de Freguesia de Caféde. O tema da palestra foi “A Ordem dos Templários –
Caféde Terra Templária”, os oradores convidados foram o professor, historiador André
Gonçalves e o professor e historiador Hermínio Esteves.
Na Mesa estiveram os oradores, a Presidente da União de Freguesias de Póvoa
de Rio de Moinhos e Caféde – Ana Sofia Ramos Pereira, e o Grande Secretário da Real
Associação da Bieira Interior – Rui Mateus.
Nos lugares de destaque esteve o Grão – Prior de Portugal da OSMTH – Paris –
Francisco Moção Leão, o Grão – Prior Ibérico da OSMTHU – Luís de Matos, o Grão –
Prior de Espanha da OSMTH – Magnus Magisterium – Francisco de Miguel Fernández
e o Grão – Prior de Portugal da OSMTH – Magnus Magisterium – João Magro.
Também estiveram presentes o Vice-Presidente / Secretário da União de
Freguesias de Póvoa de Rio de Moinhos e Caféde – Sérgio Silva e a Tesoureira da Unão
de Freguesias de Póvoa de Rio de Moinhos e Caféde – Paula Esteves Dias.
ANDRÉ GONÇALVES:
Iniciou a palestra referindo marcos importantes da história da Ordem do Templo.
Durante os séculos XI e XII, salientou 1095 com o apelo do papa Urbano II para a
reconquista de Jerusalém e 1096/109, período da concretização da 1ª cruzada. Foi na
sequência desta que em 1118 foi fundada, por 9 Cavaleiros, a Ordem dos Templários,
sendo o primeiro Grão – Mestre – Hugo de Payens -, a qual foi reconhecida pela Santa
Sé e o Papa Honório II, em 1128, no Concílio de Troyes. Neste mesmo ano já se regista
a sua presença no Condado Portucalense.
Conforme é citado por Manuel da Silva Castelo Branco, os Templários no século
XIII deram um grande contributo para o povoamento de Caféde e no néculo XVI, por
decisão do Rei Dom Manuel I, Caféde passa a fazer parte da Comenda dos Escalos de
Cima, sempre sob influência templária.
André Gonçalves, destacou outras grandes datas dos séculos XII e XIII a
respeito da Ordem dos Templários, nomeadamente 1139 (obediência exclusiva ao
Papa), 1146 (adopção da capa branca com a cruz vermelha), 1252 (ameaça por parte do
Rei Henrique III de Inglaterra de confiscar terras à Ordem dos Templários) e 1291
(queda de Jerusalém e o início do declínio dos Templários).
Em 1305, a eleição do Papa Clemente V e o “Cativeiro de Avinhão”, abriram
caminho ao processo contra os Templários, tendo o último Grão – Mestre dos
Templários – Jaques de Molay – sido queimado na fogueira em 1314.
Na sequência da extinção da Ordem dos Templários o Rei Dom Dinis I pediu ao
Papa a continuidade da Ordem em Portugal.
Desse pedido resultou um processo concluído em 1319 com a instituição da
Ordem de Cristo, a qual teve grande influência e importância em Portugal, patentes na
presença da sua cruz em vários monumentos e nas bandeiras dos navios que
protagonizaram a grande epopeia dos descobrimentos.
Entre os símbolos Templários/Ordem de Cristo salientam-se a bandeira, o selo e
o equipamento militar e os seus vestígios estão presentes no castelo de Tomar, no
Convento de Cristo, no Castelo de Castelo Branco e a sua cruz encontra-se em diversos
edifícios, nomeadamente, na zona de Castelo Branco.
HERMÍNIO ESTEVES
O Condado Portucale fundado por Vimara Peres em 868. O Condado Portucalense
oferecido ao Conde Dom Henrique de Borgonha em 1095.
Os Templários chegam a Portugal com Dona Teresa de Leão em 1125, 3 antes
da sua oficialização pela Santa Sé e o Papa Honório II. Em 1126 Dona Teresa doou aos
Templários a Vila da Ponte da Arcada além de outras 17 doações. Em 14-IV-1128 Dona
Teresa dou-a aos Templários o Castelo de Soure, local da sede dos Templários em
Portugal até 1147.
Em 1129 Dom Afonso Henriques aparece como Irmão da Ordem dos
Templários. Em 1139 0 Papa Inocêncio II, concede grandes privilégios à Ordem dos
Templários com a Bula Omne datum Optimus. 1147 com ajuda da Ordem dos
Templários e parcialmente com ajuda da Ordem de Cister Dom Afonso Henriques
conquista Santarém, nesse ano a Sede passa de Soure para Santarém.
Os Templários eram notáveis monges / guerreiros que nunca se rendiam.
Em 1209, Fernando Sanches dou aos Templários a Vila Franca da Cardosa, em
1214 o Rei Dom Afonso II dou-a aos Templários a Herdade da Cardosa.
Em 1199 doação aos Templários da Açafa.
Em meados do Século XIV, possuíam um vasto território com as terras de
Idanha à Gardunha, o planalto de Castelo Branco até ao Tejo, Cova da Beira, terras de
Ródão e Vila de Rei.
A Comenda de Castelo Branco: Mercóles, Belgaio, Palvarinho, Caféde, Escalos
de Cima, Mata, Alcains, Escalos de Fundo integrados na Granja da Tolosa.
A presença Templária em terras do actual Distrito de Castelo Branco.
HERMÍNIO ESTEVES
Começou por referir a fundação do Condado de Portucale de Vimara Peres e
núcleo original em Guimarães (868), para depois salientar a chegada de Henrique de
Borgonha que, ao casar com D. Teresa, filha bastarda de Afonso VI de Leão e Castela,
recebeu o governo do Condado Portucalense em 1095.
Os Templários chegam a Portugal com Dona Teresa de Leão, viúva do conde D.
Henrique, em 1125, três anos antes da sua oficialização pela Santa Sé e o Papa Honório
II. Em 1126 Dona Teresa doou aos Templários a Vila da Ponte da Arcada além de
outras 17 doações. Em 14-IV-1128, três meses depois do Concílio de Troyes, Dona
Teresa doou aos Templários o Castelo de Soure, que foi sede dos Templários em
Portugal até 1147, ano da conquista de Santarém, na qual os Templários participaram e
para onde passou a sede da Ordem. Os Templários participaram ainda nas batalhas de
Santarém, Lisboa, Sintra, Almada, Palmela, Alcácer do Sal, Évora e Beja. Em 1129
Dom Afonso Henriques aparece já como Irmão da Ordem dos Templários.
Destacou a importância de S. Bernardo de Claraval na organização da Ordem e
na definição dos princípios básicos que deviam nortear a sua actividade. Foi a S.
bernardo que D. Afonso Henriques solicitou a instalação em Portugal da Ordem de
Cister, cujo primeiro núcleo monástico se estabeleceu em Alcobaça.
Em 1139 o Papa Inocêncio II, concede grandes privilégios à Ordem dos
Templários com a Bula Omne datum Optimus.
Os Templários eram notáveis monges / guerreiros que nunca se rendiam. uma força
militar única, já que um templário nunca se rendia, aceitava a morte como um prémio,
lutava antes pelos bens sobrenaturais do que pelos bens terrenos, como também uma
força moral inigualável. (…) Rodeando o rei os seus mestres e freires-cavaleiros de
elite, instauravam um padrão ético e cavalheiresco incitante e fascinante, na
subordinação dos valores materiais aos espirituais”. (António Quadros, Portugal, Razão
e Mistério, vol. 1, Lisboa, 1999, p. 175).
No início do séc. XIII, no ano de 1209, Fernando Sanches faz «doação aos
Templários de uma herdade que ele chama Villa Franca da Cardosa». Fernando Sanches
seria filho de D. Garcia Mendes, sobrinho de D. Gonçalo Mendes e de D. Rodrigo
Mendes, vultos da nossa nobreza dos primeiros tempos da nacionalidade, descendentes
por bastardia do Conde D. Henrique.
Os Templários foram a primeira Ordem Militar a estabelecer-se e a receber terras na
região (1165). Durante os séculos seguintes, e especialmente durante o séc. XIII, graças
à Reconquista, em que tiveram papel preponderante, foram aumentando as suas terras e
as suas rendas.
Além de várias vilas e aldeias, possuíam diversas propriedades – casais, herdades,
vinhas e chãos – destacando-se as herdades de Vide, Aldeia Nova, Silvares, Cabeço da
Atalaia, Castelo Branco; um chão na vila da Covilhã, onde a Ordem em 1230 possuía já
uma Comenda, um casal em Alcongosta, e duas vinhas, uma em Castelo Novo e outra
em Monsanto.
Em meados do Século XIV, os domínios da Ordem na região englobavam um
vasto território que incluía as terras de Idanha à Gardunha, o planalto de Castelo Branco
até ao Tejo, Cova da Beira, terras de Ródão e Vila de Rei.
Com a extinção da Ordem dos Templários, foi instituída a Ordem de Cristo pelo
Rei D. Dinis em 1318 e confirmada pela Bula Ad ea ex quibus dada pelo Papa João
XXII em Avinhão, em Março de 1319. A Bula foi emitida a pedido do Rei D. Dinis
para que a Ordem sucedesse à Ordem do Templo, extinta em 1311 pelo Papa Clemente
V.
A Comenda de Castelo Branco: Mercóles, Belgaio, Palvarinho, Caféde, Escalos
de Cima, Mata, Alcains, Escalos de Fundo integrados na Granja da Tolosa.
A presença Templária em terras do actual Distrito de Castelo Branco ficou
representada nos seus castelos, que se destacam os de Castelo Branco, Castelo Novo,
Idanha-a-Velha, Idanha-a-Nova, Penamacor, Proença-a-Velha e Ródão.
II International Conference Confirmed for October 2020
In a meeting in Almourol / Vila Nova da Barquinha this week, the local municipality confirmed the final dates for the II Conference “Order of the Temple – Spiritual Chivalry and Templarism”. Taking place at the Templar Interpretation Center (CITA) in Almourol , Portugal, the International Conference follows the groundbreaking event that joined together in Barquinha experts from all over the world and different branches of the Order in October 2019.
The current COVID19 pandemic has severely disrupted traveling plans and large events. Because of that, it was decided that the Conference will have an opening session on October 13 for a limited number of invited guests, when a new exhibition will be inaugurated in the Interpretation Center, followed the 17 and 18 of October by a mixed online and live event from the auditorium in Barquinha, Portugal.
The full Program will be available soon. If you are interested in attending online (free), please send us an email to conference@templarcorps.org or stay in touch with these pages.
Templar Corps Academy starts second module of online Course next saturday
The TEMPLAR ORDER FOUNDATION COURSE 2020 is the most extensive and comprehensive study Course about the Templars available. It gives students an organized and thoroughly researched and documented vision of the subjects at hand. Divided in five Modules, it methodically addresses five fundamental pillars that organize the basic themes, allowing for a clear overview and understanding of the different aspects of the Order.
MODULE II – THEOLOGY AND RELIGION
4 Sessions, 8h
> Main liturgical feasts: Cycle of light – Easter, Pentecost, Saint-John
> Main liturgical feasts: Cycle of darkness – Epiphany, Saint-John Evangelist
> Devotions and Sanctoral: The Virgin Mary, Saint John the Baptist, Saint John the Evangelist, Bethany (Mary Magdalene, Lazarus), others
> Templar Liturgy
> Beliefs and Influences: Old Testament References (Genesis, Psalms, Abraham, Solomon)
> Beliefs and Influences: Eastern Christianity, Copt Christianity, Early Christianity
> Beliefs and Influences: Focus on John’s Gospel
> The Primitive Rule and Religion
> Ecclesiastic organization and Privilege
More information here: Templar Corps International Academy
WANT TO ‘GET SWOLE’? TRY THE TEMPLAR KNIGHT WORKOUT, SUGGESTS KNIGHTFALL STAR TOM CULLEN
If you’re looking to get fit, Tom Cullen, star of History’s Knightfall, has a suggestion for you: wear chain mail.
The actor stars as Landry, leader of the Knights Templar, in the newest scripted drama from the network home of Vikings — which meant wearing 50 pounds of armor nearly daily for the better part of a year.
“I didn’t want to weigh the costume early on, because otherwise it would just become a thing in my head. I have weighed it since and it has become a thing in my head,” Cullen, who played Lord Gillingham in Downton Abbey, told Rotten Tomatoes. “The costume weighed 50 pounds, which is a lot to be carrying for 14, 15 hours a day when you’re fighting and riding horses. My body changed shape. I went from fit and kind of slender to muscular and big, just from the fact that I was carrying this amount of weight, this heavy costume.
“I couldn’t even get on a horse when I first started,” he confessed. “I had to have a stepladder because I didn’t have the power in my legs to get over the horse. But by the end of the shoot, I was leaping and running and jumping on horses. It was intense.”
So if you want to “get swole,” try the Chain Mail Workout!
“It’s where you wear 50 pounds of chain mail for seven months, every day, 15 hours a day,” Cullen said. “That’s all you have to do. And you’ll end up [muscular]. I’ve had to go to my wardrobe and buy all new trousers because my ass is so big. Honestly, if you want an ass like Kim Kardashian, become a knight.”
Knightfall takes place in the 1300s and follows the Knights Templar as they hunt to recover the Holy Grail in the final days of their reign, ahead of their eventual downfall. The series was shot in Eastern Europe on a Prague backlot — “they built medieval Paris, they built a temple, a palace, streets, a market, a moat, castle walls, a church, shops, alleyways, a pub — it was extraordinary,” Cullen said. The show tackles the later days of the Knights Templar’s reign of power.
“They were such a fascinating, clandestine sect,” Cullen said. “That the myriad of lies and layers that they bathed themselves in — it’s very difficult to unpack all of that. It was fascinating to learn about them. It was a real educational process for me.”
While, like most people, Cullen had a working knowledge of the group, he learned a lot while simply researching for his role.
“One of the things that really stuck with me was that they invented to first bank,” he said. “They created the banking system, and they created the first checks. They became the wealthiest fighting force in the world. And they answered to no country, no king, no queen. They only answered to God and to the Pope. No borders. You could cash your money in France, and you could take it out in Jerusalem. They were kind of untouchable. Fascinating guys. The thing that really surprised me was the level of their power. You learn about how they were in the battlefield. They were extraordinary. They would never leave. Even if they were losing, they would never turn their back and run. They would basically only surrender when the last man had been killed. That level of bravery and intelligence is an extraordinary combination, I think.”
Cullen’s character, Landry, was taken in by the Knights Templar as a 10-year-old orphan.
“All he’s known is war, fighting, and God. When we first see him in episode 1, he’s a very brash young maverick knight who ultimately loses the Holy Grail and loses Acre, the last stronghold in the Holy Land, which is the one thing that he understands himself through. The series is set 15 years after that event, and we find him questioning everything about himself. He’s questioning his faith and his own identity. He’s a very contradictory, very complex character. He is lying to his brothers. He’s having an affair with a woman. But he is immensely loyal. He is maybe the most fearless, brave knight. Yet he is starting to discover his own humanity and his mortality. He is a very pious man and is still a very faithful man, yet he is starting to discover who he is outside of his brotherhood.”
Yes, that’s right — there’s still plenty of sex on this show about religious monks, and Landry’s dedication to the Knights Templar only wavers when his chastity vow is involved.
“He’s very faithful to her,” Cullen said. “He’s a one-woman kind of guy.”
Except he’s supposed to be a no-woman kind of guy.
Added Cullen, “He’s a very complex guy, which is the kind of guy I’m interested in watching.”
The season will include major developments about Landry’s love — in the first episode, even — but his relationship will take a back seat to his main quest: to recover the Holy Grail.
“Landry goes on a pathological hunt to try and find the Grail, because I think that he entwines a lot of his own identity into that piece of pottery,” Cullen said. “I think that he hopes to find it not only to garner enough power to go back to the Holy Land, which is what he thinks that he should be doing, but also to return himself back to who he was — search for his identity before he became this very complex guy. What’s great is that on the way, we see his life fall apart, and as he discovers more about himself, he discovers more about the people around him and the lies that are entwined around his whole life and his whole existence.”
in rottentomatoes.com by Jean Bentley
Researchers Discover Gothic Cathedrals Blended Iron and Stone
By using radiocarbon dating on the metal found in Gothic cathedrals, a team made up of specialists in various disciplines has found that iron was used to strengthen stone during the construction process. Their study sheds a whole new light on the mechanical skill and intents of cathedral builders.
The study was the result of a collaboration between the Laboratoire archéomatériaux et prévision de l’altération (CNRS/CEA), the Laboratoire de mesure du carbone 14 (CNRS/CEA/IRD/IRSN/French ministry of Culture and Communication) and “Histoire des pouvoirs, savoirs et sociétés” of Université Paris 8, according to Science Daily. The team of researchers had to collaborate and use their various skills in archaeology, history, chemistry and material science to determine exactly when iron and steel were incorporated into the construction process.
Gothic architecture thrived in the middle of the twelfth century near Paris, and included substantial amounts of steel2 or iron reinforcements, as shown by archaeological and historical investigation. However, it is often said that cathedrals are living buildings, because over the centuries they have undergone renovation projects for the purposes of modification, conservation, and reparation. This means it can be difficult to determine whether certain elements were a part of the original construction process, or later additions.
Previously, even if these metals had been found to be a part of the initial design, the date of their original assimilation would have remained open to debate. Scientists were often unsure if the iron was added later, or if it had been blended into the original construction materials. By combining their diverse abilities, the teams of scientists have proven that the mixed metal reinforcements were indeed a part of the initial design phase.
The researchers accomplished this by measuring the amount of trace quantities of 14C in the metal. Up until the Middle Ages in Europe, iron ore was smelt in furnaces using charcoal, some of whose carbon was released and entrapped in the metal in the form of carbide flakes. This carbon can now be extracted from the metal, and the tree that provided the charcoal can be dated, thus making it possible to estimate the age of the metal, according to Science Daily.
The method above seems reasonably simple, however, it had never been reliable enough to provide any sort of absolute dating. That’s where Laboratoire de mesure de carbone 14 came in, as well as Laboratoire archéomatériaux et prévision de l’altération, who in collaboration with archeologist and historian colleagues at the CNRS, confirmed the sequence of the construction process by cross-referencing radiocarbon dating with archeological evidence.
Under these circumstances, it has been proven in absolute terms (with a few years as a margin of error), that the integration of metal elements occurred in the initial design and construction phase of cathedrals in Bourges and Beauvais.
This new method of dating will help researchers understand a little better how medieval architecture worked. The team will soon apply it to samples from the Sainte-Chapelle, as well as using it to date temples and the iron trade in the Khmer Empire.
Photo Credit: wikimedia commons user: Vammpi
By: Sarah Carrasco in newhistorian.com
Sicilian Vespers
On the morning of the 31st March, 1282, the Sicilian Vespers came to an end. The night of rioting and massacre which had started on Easter Monday proved crucial in the history of Sicily and also had a significant impact on the broader history of the Mediterranean in this period.
The revolt, which gets it name from the Hour of Vespers ceremony where it supposedly began, started on the 30th March and is believed to have been triggered by an Angevin soldier stopping a Palermitan woman outside the church of Santo Spirito di Palermo, to search her for weapons. Although details of the event of course vary depending on the source, it seems the soldier somehow offended the woman, triggering a riot against the Angevin-French among the local community.
Reflecting the deeply ingrained tensions in Sicily’s multicultural society, the rioting spread through Palermo and then the whole of the island. The local Sicilian population attacked and killed Angevin people wherever they could be found, going as far as murdering monks and nuns. The rioters supposedly used a simple test to determine the Sicilian population from Angevin. Anyone believed to have originated from Anjou was asked to say the word “ciciri”, something native French speakers could not do in a convincingly Sicilian accent.
In the annals of Medieval history, the revolt was a unique event. A spontaneous, popular uprising which affected political change. Following the night of the 30th to the 31st March the Angevin-French fled Sicily, and the people of the island eventually secured the support of the King of Aragon who sent troops there in August 1282. Although the revolt seemed to have occurred without any pre-planning, it is important to acknowledge that the uprising against the Angevin-French rulers was not completely without premeditation.
Since 1266 Charles of Anjou, with the support of the papacy, had ruled Sicily from Naples. Deeply unpopular in Sicily, Charles’ strict rule incurred the wrath of normal Sicilians, but his unpopularity in a broader context was just as significant. A group of Italian nobles, known as the Ghibellines, supported the authority of the Holy Roman Emperor rather than that of Charles and the papacy. Peter III of Aragon, a rival of Charles for the Neapolitan throne and one of the main beneficiaries of the uprising, also had a clear interest in altering the status quo on Sicily. The Night of the Sicilian Vespers may have been a demonstration of popular dissatisfaction at Charles’ tyranny, but there were a diverse range of groups with an interest in ending the Angevin presence on Sicily.
The revolt was followed by series of sea skirmishes and land battles between Angevin and Aragonese forces, sometimes referred to as the War of the Vespers. The fighting finally came to a close in 1302, with the Peace of Caltabellotta. The treaty saw Charles II, the son of Charles of Anjou, concede Sicily to King Frederick, a relative of Peter of Aragon. Sicily was now firmly under the sphere of Spanish influence, a situation which would persist for another five centuries.
Historians have since argued that the Sicilian Vespers, and the subsequent war, proved crucial in the failure of the crusades in the Eastern Mediterranean. Charles of Anjou and the Vatican had been planning to send troops to take Constantinople when the uprising started. The need to divert resources to Sicily put this campaign on hold. Although one of many factors which ultimately led to the failure of the crusades, it is not a coincidence that the fall of Acre in 1291, a pivotal defeat for Christians in the Middle East, took place during the War of the Vespers.
Indeed, the significance of events in Sicily in the broader context of Mediterranean history in this period can be seen in the theory that the Aragonese and Sicilian forces received financial support from Byzantine. Although the scope and nature of this support cannot be confirmed, it hints at the complex political workings of the period.
The Sicilian Vespers revolt was an expression of popular dissatisfaction at the harsh rule of Charles of Anjou over Sicily. This moment of rebellion by Sicilians however, can only be truly understood in the broader context of Medieval history.
Image courtesy of Wikimedia Commons user: Enzian44
By: Daryl Worthington in newhistorian.com
Why the 25th December?
Most Christians celebrate the birth of Jesus Christ on the 25th December. In the modern western world the date has taken on a significance far beyond its Christian origins. It is celebrated by people outside the religion as much as Christians themselves, and, depending on one’s outlook, is a time of year associated with the giving of gifts, spending time with loved ones, charity, goodwill, or rampant consumerism. But why is it celebrated on the 25th December, when the date of Jesus’ birthday is never mentioned in the Bible?
A combination of historical research and study of the Bible has led many historians and theologians to suggest that Jesus was probably born in either the Spring or Autumn. In the nativity story, Mary and Joseph are traveling to Bethlehem for a Roman census. The Jewish festival of Passover takes place in Spring, sometime around March or April. The festival celebrates Moses leading the Jews from Slavery in Egypt. Two millennia ago, thousands of Jews would descend on Jerusalem each year to celebrate the festival. It would have been an ideal time for the Romans to perform a census of the population, and could explain Mary and Joseph journeying to Bethlehem (a short distance from Jerusalem).
In the autumn, around September or October, is the Jewish festival of Sukkot. It is a time when Jewish people remember their dependence on God during the forty years in the desert and coincides with the end of the harvest season. Again, the festival involved the Jewish population descending on Jerusalem, making it an ideal time for a Roman census, and explaining there being “no room at the inn” in the nativity story.
How the holiday came to be celebrated on the 25th December remains shrouded in mystery. The first two centuries of Christianity made no reference to when Christ was born, or a winter Christian holiday. Most researchers believe that the 25th December was chosen because it was around the time of a host of pagan festivals associated with the Winter Solstice.
The Romans paid tribute to the pagan God Saturn (the god of agriculture, among other things) each winter with a festival that started on December 17th and ended around the 25th. It included a celebration of the Solstice, as well as partying and the exchange of gifts among friends and family. Worship of the ancient Persian God of Light (Mithraism) was also popular at this time, especially among Roman soldiers. Like the worship of Saturn, the cult of Mithraism included a host of festivities in late December, around the Winter Solstice.
Emperor Constantine’s conversion to Christianity in 312 CE and the official sanctioning of the religion signaled the formation of many of the traditions it still holds to this day. One possible explanation for the decision to hold Christmas festivities on the 25th December is that the date was already celebrated by pagans. Selecting this date would have eased the transition from the pagan traditions and calendar to the Christian. There was also some logic for this decision in scripture. Early Christian tradition stated that the Annunciation (when Mary was told she would have a special child) happened on the 25th March. The 25th December is thus nine months after the Annunciation.
Christmas was first recorded as being celebrated on the 25th December in 336 CE, and a few years later Pope Julius I declared the date to be the official celebration of Jesus’ birth. After its adoption by Roman culture, the celebration of Christmas quickly spread east and west, and started to be observed by other Christian denominations.
Over the centuries other traditions have been added – the lighting of the Yule Log comes from pagan Scandinavia, while the story of ‘Santa Claus’ comes from the popular medieval feast of St. Nicholas Myra, a saint who visited children and left them presents just before Christmas. Christmas, as we celebrate it today, is a mixture of different cultures. For Christians it is the day put aside to acknowledge Christ’s birthday, however, it is also a continuation of long held traditions from history, intended to provide light in the darkest part of the year through the exchange of presents and good will.
By: Daryl Worthington in newhistorian.com
Early Medieval States’ Origins: An Overview
The fall of the Roman Empire is often seen as one of the major turning points in world history. An organised, well-administered empire collapsing to be replaced by smaller states.
In studying this period of history, there has been a large amount of heated debate. A new study by Paul Fouracre, Professor of Medieval History at the University of Manchester, has sought to expand on this historical quandary.
“What historians had traditionally disagreed about was whether these changes were for the better or for the worse”, Fouracre stated, in an article published in the most recent edition of History Today. “Had Roman rule been so oppressive that its end was a ‘good thing’? Were the barbarians thus liberators or were they oppressors who destroyed the protection of Roman law and made themselves into a privileged elite?”
This topic has always been discussed in relatively simplistic terms, Fouracre notes. Rome fell, barbarian groups rose to prominence, and new states formed in the wake of the Roman Empire. These new political entities took their name from the conquering peoples, England from the Angles, France from the Franks, and Lombardy from the Lombards.
Fouracre explains that the historical reality was much more complicated. Principally, he argues that barbarian groups were not the reason for the collapse of Roman administration. Many of the sources which we rely on for our understanding of this period are rooted in nationalistic movements.
Bede’s history of the English, for example, went to great pains to establish the progress of the British people. They were transformed from heathen savagery to good, peaceful Christians; as such, it served Bede’s purpose to portray post-Roman Britain as dominated by brutal barbarians.
“Quite simply, [Bede and other writers] were not reliable witnesses when it came to post-Roman states based on barbarian groups, for each historian had his own agenda in writing and each actually knew very little about the peoples they were supposedly championing,” Fouracre wrote.
Further, it has been questioned whether early medieval people were capable of forming cohesive, independent states. Particularly in Germany, never part of the Roman Empire, no single barbarian group ever formed a state.
Fouracre does not propose any answers to these important historical debates. Importantly, however, he does summarise the scholarship very effectively. He frames the debate in an accessible manner, meaning that the period is opened up to those with little previous knowledge.
By exploring the early medieval period, we can learn a huge amount about our present. “Most West Europeans do live in states that had their origins in what grew out of the Roman Empire and do want to know how this came about,” Fouracre concludes. “The task [for historians] is to write about this in a clear and accessible way that comprehends the complications and avoids the crusty value judgements of old.”
Image courtesy of Wikimedia Commons user: File Upload Bot (Eloquence)
By: Adam Steedman Thake in newhistorian.com
Medieval European Perceptions of Islam
In 1087, a joint Pisan and Genoese force attacked the North African town of Mahdia, located in modern-day Tunisia. Christian forces returned to Italy triumphantly and used their spoils of war to construct commemorative churches.
A number of Arabic and Latin sources from the time testify to the events surrounding the raid of Mahdia.
One of the most important Latin sources is the poem Carmen in Victoriam Pisanorum, ‘Song for the Triumph of the Pisans’. The Carmen, written by a Pisan cleric only months after the raid, commemorates the expedition.
It has often been argued that the raid on Mahdia – conducted under the banner of St. Peter against a Muslim ruler – was a direct precursor to the First Crusade which followed eight years later. The Carmen is often viewed as providing context for the development of a crusading ideology in the eleventh century.
A pioneering new study has taken a fresh look at the Carmen. Matt King, a PhD student in the Department of History at the University of Minnesota, has been studying the Carmen as a means of understanding Christian perceptions of Islam.
“An examination of this text will allow historians to consider Latin Christian perspectives on Islam and its adherents during the period immediately preceding the First Crusade,” King writes in his article, published in Hortulus, a graduate journal on medieval studies.
It is usually suggested that Pisan interests in North Africa were primarily commercial, with military activities receiving less attention. King argues that there was a certain level of coexistence and cooperation between Pisa and Islamic states, while the Carmen reveals a different side of the story where religiously-charged rhetoric could be applied to justify violent ends.
The Mahdia raid can be located in a wider context of Pisan military activities in North Africa. Pisa had been involved in military actions against Muslims throughout the eleventh century; briefly seizing the city of Bone in 1034 and helping the Norman Robert Guiscard in his conquest of Sicily in 1063.
“The author of the Carmen was thus writing in the midst of conflicts between burgeoning Italian commercial powers and Muslim states in the Mediterranean,” King notes.
Importantly, the Carmen makes frequent Old Testament references in an effort to locate Pisan activity in a Biblical tradition. Within this framework, the inhabitants of Mahdia take the form of Old Testament villains who feel the wrath of God. In contrast, King argues, the Pisans are a Gideon/David/Moses combination who, through the favour of God, are able to defeat their adversary.
“Such a description makes clear the deep religious roots that run throughout this story,” King notes. “In this narrative, it is impossible to separate the sacking of Mahdia or the author’s perception of Islam from this ancient narrative.”
The portrayal of Islam in the Carmen is a multi-faceted one. Pisan attacks are understood as an epic confrontation, similar to the Old Testament and classical tales. Further, the doctrine of the Muslim inhabitants of Mahdia is portrayed as a form of heretical Christianity. Taken together, these depictions of Muslim Africa reveal a medieval Latin understanding of the area as a place and people of the utmost evil.
King notes that the Carmen is, however, a triumphant poem. The author is consciously contextualising the Pisan-Genoese raid in a tradition of God-willed triumph. Simply taking the Carmen’s portrayal of Islam at face value, therefore, may misrepresent the Latin understanding of Islam.
“If we cautiously take the Carmen as indicative of general trends in Pisan perceptions of Islam and Africa,” King concludes, “we thus can see an image of Pisa as a city with some knowledge of medieval Ifriqiya and as one that used this knowledge to nurture some image of righteous war against Muslims.”
For more information: www.hortulus-journal.com
Image courtesy of Wikimedia Commons user: DrFO.Jr.Tn
By: Adam Steedman Thake in newhistorian.com
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