A substantial part of the ceremony of adoubement is conducted privately, only accessible to members of the Order. The act of adoubement itself, however, is public. It becomes a commitment not only to the Order but also to the world. Having this in mind, it’s not easy to describe the complete ceremony as it is conducted in the priory of Portugal, since it strictly follows Tradition, starting just moments before sunset, leading to a night long vigil where the future Knights and Dames are led to contemplate their life and prepare to partake of a new quality, that is both physical and spiritual, that could change their lives.
It is preferable, therefore, that we let images and quotes fill the gaps of what is customary to make public and what is deemed as more suitable to keep reserved and personal.
“Once they have installed themselves in this holy house with their horses and their weapons, clean it”, Saint Bernard of Clairvaux
Ex Occidente Lux
“Colors are light’s suffering and joy”, Johann Wolfgang von Goethe
Lux in Flamma
“Danger or victory depends on the disposition of heart”, Saint Bernard of Clairvaux
“This is, I say, a new kind of knighthood and one unknown to the ages gone by. It ceaselessly wages a twofold war both against flesh and blood and against a spiritual army of evil in the heavens.”, Saint Bernard of Clairvaux
Spero in Fide
Post Tenebras Lux
“Go forth confidently”, Saint Bernard of Clairvaux
“If some perhaps find my work unsatisfactory or short of the mark, I shall be nonetheless content, since I have not failed to give you my best.”, Saint Bernard of Clairvaux
All photos were taken by members of the Order, including Novices, Squires, Knights and Dames. For a full credit list, please visit our Facebook Group.
The Order has the following new Knights and Dames: Catarina Silva, DTJ; Cristina Vargas, DTJ; Filipe Silva, KTJ; Inês Ferreira, DTJ; João Gonçalves, KTJ; Jorge Amador, KTJ; Jorge Cravosa, KTJ; Pedro Bernardo, KTJ; Vera Reis, DTJ. The Order also received new Novices and Squires.
After the Benedictio Militis and the Pentecost Mass, the Order joined the Idegeo [Association] of Professor Manuel J. Gandra‘s celebration of Pentecost in Arraiolos. The Portuguese traditional Império do Divino Espírito Santo, in preparation for the Third Age announced by Joachim of Fiore or the Fifth Empire (of the Holy Spirit) referred to by poet Fernando Pessoa and many others, is comprised of an Auto, with the Parade and Coronation of the Child King, followed by the Bodo do Império, a popular feast and meal shared between all the participants as the anticipation of an era of the universal fraternity of mankind. This is the second year that the Priory of Portugal supports and attends these celebrations as part of the annual calendar.
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Master Antonio Paris with Fr+ Luis de Matos, Chancellor and GP Portugal
The solitary Knight is often depicted in old chivalry tales as the perfect image of wisdom and valour. Indeed, each Knight and Dame of the Templar Order today should aim to live up to that expectation. But the Order becomes stronger when two or three meet in person and work towards our goals That is why the OSMTHU has long established the habit of adding to the already satisfying lunch or dinner event – a moment of friendship and joyful conviviality – a new moment of learning and sharing of ideas and experiences. And that moment is the Conference or Round Table.
The Council Meeting
Friday was a peaceful day in Arraiolos. The beautiful village in the Portuguese region of Alentejo was the perfect setting to the Magisterial Council meeting Master Emeritus Antonio Paris promoted. But no rush. No worries. Life is taken lightly here in Alentejo. After everyone arrived at the Pousada of Nossa Senhora da Conceição, an old convent restored to it’s glory and opened to the public as an excellent hotel, it was time to find a place to have a light meal. Commander Rui herdadinha was already waiting, with a full afternoon of leisure in mind: typical local food, a walk to the Arraiolos castle, a stroll down the narrow streets of the village, famous for its rugs and tapestries.
Master Antonio Paris, Sister Patricia Oyarzun, Fr+ Leslie Payine, Seneschal and Prior of England and Wales
In the late afternoon the Council met, welcoming two of the visiting Order leaders so that the discussion could be broader and more informed. Master Paris lead the meeting, in which he announced his intention of resuming his Office (see the news and details here), working for unity in the Templar world. Fr+ Luis de Matos, Chancellor and Interim Master and Fr+ Leslie Payne, Seneschal were also present, with invited guests Sister Patricia Oyarzun and Fr+ Vinko Lisec, Prior of Croatia.
The discussions were extensive and working plans for the next two years were laid out and analysed. That day the Declaration of Arraiolos was drafted, to be signed in the following days.
Master Antonio Paris, analyzing a draft of the Declaration
Masterly organized by Commander Rui Herdadinha, with the precious help of Fr+ Filipe Beja, Director at the Pousada, the Gala Lunch was a great opportunity for Templars from all over Portugal and members of foreign delegations to meet each other, exchange views and experiences, talk about their templar projects and ambitions (we’re involved in projects such as the Portuguese Templar Santiago Way, the Feytorias Project, a research project, of which more will be known shortly) and generally having a great time.
Present at the Lunch was the full leadership of the Portuguese Order, including Fr+ Luis de Matos, Prior General, Fr+ Luis Fonseca, Commander of Lisbon and In Ecclesia Bishop Christophorus de Lusignan, Fr+ Paulo Valente, Commander of Sintra, Fr+ Victor Varela Martins, Commander of Laccobriga, Fr+ Rui Herdadinha, Commander of Arraiolos and Sister Paula Valente, Preceptor of Porto, as well as Novices, Squires, Knights and Dames of the Priory.
Visiting delegations were composed by Master Antonio Paris, Fr+ Leslie Payne, Seneschal and Grand Prior of England and Wales, Fr+ Vinko Lisec, Grand Prior of Croatia with Fr+ Lovro Tomasinec and Sister Paricia Oyarzun, currently Cabinet Secretary to the Council. Finally, the Lunch was further honoured by the presence of Fr+ Antonio Andrade, Prior General of Portugal of the OSMTH and his Chancellor Fr+ Fernando Castelo Branco.
The opening session of the Conference took place in the Arraiolos Library on Friday night, with the presence of a representative of the local Municipality authority, the speakers and Commander Rui Herdadinha.
On Saturday the main session opened at 3pm, under the general theme “Conflict and War- The Concept of Just War in the 21st Century”. Messages were sent by Priorires and Templar authorities that were not able to be present, from all over the world. These messages were read and will be added to the Proceedings in order to be published later in the year as a compilation book on the subject.
The Commander opened the session thanking all those who contributed with papers and messages to the Conference, introducing Master Paris who reminded everyone of the history of the Just War concept, including the contribution of Saint Agustin and Saint Ignatius.
Fr+ João Pedro Silva talked about Spiritual Chivalry, bringing up some of the main tenants of the Order, followed by Fr+ Luis Fonseca, Commander of Lisbon who read a passage from the “City of God” by Saint Agustin, commenting on it.
Finally Fr+ Vinko Lisec, with the aid of Fr+ Lovro Tomasinec on the translation, told about his personal experience of war, reminding everyone that Croatia was torn between conflicting armies just a few years ago, when Yugoslavia broke apart. His account of the current refugee situation in his country, as well as of the disappearance of a national citizen in Egypt, kidnapped and used as ransom bargain by extremist groups, threatened to be beheaded in a video and since in an unknown location, had everyone gripped.
The session was brought to a close at the end of the afternoon. After a short visit that the Library of Arraiolos merited, as one of the oldest public buildings in town, having served as the Mala Posta (old Royal Postal Service of Portugal), it was time for group photos.
Some of the attendees then rushed to nearby coffee shops and terraces to get some water or a cold beer that would help to bring solace to a hot sunny afternoon in Alentejo. Others formed smaller groups debating the theme of the day and preparing for the evening’s ceremonies. After all, in less that one hour, the National Chapter was due to open in the Convent.
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NEXT: Pentecost – The Ceremony
As “Jornadas Templárias para o Conhecimento Ecuménico” decorreram nos passados dias 13, 14 e 15 de Abril/2018, em Lagos, no Algarve.
As Jornadas constituíram-se de um “Trivium”:
A – Integrando um conjunto de actividades, constituindo-se de uma “Feira de Cultura Regional”, com área expositiva da Ordem dos Templários, feira-do-livro, artesanato, doçaria regional e conventual; que decorreu no Armazém Regimental nos dias 13, 14 e 15.
B – Assim como, no dia 14, sábado, realizaram-se as Jornadas do Conhecimento propriamente ditas, no Auditório do Edifício da Câmara Municipal – Lagos Séc.XXI, entre as 09:30 e as 18:30, com um conjunto de palestras, por Dignitários convidados, que abordaram o tema proposto na perspectiva da corrente doutrinária, filosófica, sociológica, espiritual ou religiosa que professada por cada um dos ilustres convidados.
Cada prelecção durou até 40 minutos, em que o orador respectivo expôs a sua comunicação dentro do Tema escolhido para este Ano – Esperança e Caridade. As comunicações não foram sujeitas a período de perguntas nem a contraditório, procurando-se a construção de um Conhecimento Ecuménico, pelo reconhecimento e aceitação da diferença, a partilha de realidades, a abertura pelo entendimento a diferentes Verdades.
A abertura dos trabalhos decorreu com uma actuação musical, pelo Grupo Coral de Lagos, com trechos medievais dos Séc. XIV e XV.
As Jornadas Templárias tiveram entrada livre a Toda a Comunidade e Organizações. Todos foram muito bem-vindos.
A Organização esteve a cargo da Comenda de Laccobriga e contou com o alto-patrocínio da OSMTHU – Priorado Ibérico da Ordem do Templo, o apoio da Associação Lagoriente – Al-Gharb, da Associação Grupo Coral de Lagos, do Exército Português, da Junta de Freguesia de São Gonçalo de Lagos e da Câmara Municipal de Lagos, assim como o apoio de diversas Organizações da Sociedade Civil nacional.
Objectiva-se a elaboração de um resumo das comunicações das Jornadas, bem como a elaboração da Acta das Jornadas Templárias, com o objectivo final de publicação deste conhecimento e a divulgação do mesmo junto de diversos Organismos da Sociedade, assim como a sua difusão dentro da Ordem do Templo.
Foram convidados oradores representantes de Confissões Religiosas, de Instituições étnicas e convidados da sociedade civil, nomeadamente:
Igreja Católica Romana, Maçonaria Regular, Judaismo, Peregrinos de Santiago, Entidades de Solidariedade Social, Templários e Investigadores Académicos.
Considerando-se que este é um tema central, quer no ternário das virtudes teologais: Fé, Esperança e Caridade; quer na constelação mítica e histórica da identidade portuguesa; eis então o motivo primeiro da escolha do tema para esta primeira edição das Jornadas Templárias para o Conhecimento Ecuménico. Pelo que a Comenda de Laccobriga da OSMTHU deseja, desta forma, poder inculcar a semente em Todos aqueles que, durante este dia, buscaram o conhecimento ecuménico, a aceitação e a partilha, caminhando para um mundo melhor, mais fraterno, de paz, em que os valores crísticos sejam a bandeira que possamos elevar bem alto.
C – No dia 15, domingo, pela manhã, decorreu uma cerimónia solene, interna à Ordem mas aberta a todos os Irmãos de todos os Ramos Templários; chamamento que, de forma fraternal, teve eco e que, nesta celebração eucarística da Igreja Joanita Templária, a Egrégora saiu reforçada, os Irmãos preencheram os seus corações e cumprimos mais uma etapa deste Caminho para a missão a que nos haviam incumbido.
Arrolamos aqui também, outra trindade, entre o Infante Henrique de Sagres, el-Rei Dom Sebastião e a Rainha Santa Isabel de Portugal. Ainda que vindos por caminhos diferentes, encontrar-se-iam ao centro, fundindo, num só, dois aspectos complementares da espiritualidade portuguesa. Pelo caminho de Sebastião vinha a esperança no resgate espiritual e temporal do povo português. Pelo de Isabel, a universalidade do amor, aspecto central no impulso da dádiva e da caridade. Teríamos, então, a Esperança e a Caridade. E, de Henrique, o Navegador, temos esta bela terra de Laccobriga, capital de antanho do Reino do Algarve, sede deste caminho para Ocidente em busca do Oriente, herdeira do entreposto marítimo na demanda da Jerusalém.
Resta-nos, agradecendo a participação de todos, a Todos convidar e vincular para as segundas Jornadas Templárias para o Conhecimento Ecuménico, a realizar em 2019, em Lagos. Juntai-vos a Nós neste desígnio que a Todos nos envolve.
No nobis Domini, no nobis, sed Nomini Tuo da Glóriam
A Todos Vós, meus irmãos, Boas Jornadas.
+ Dr Luis de Matos, Prior Geral do Priorado Ibérico O::S::M::T::H::U::
+ Prof. Manuel Gandra, Apresentação do Livro: Alquimia
+ Dr Joaquim Jorge, Presidente da AMAYUR – Ayurveda
+ Dr Jaime Ramos, Presidente da Fundação A.D.F.P.
+ Pe José Manuel, Pároco da Praia-da-Luz
+ Drª Isabel Quirino, Psicóloga, Peregrina dos Cam. de Santiago
+ Ms Susana Karina, Tese Mestrado – Memórias de Santiago
+ Prof. Manuel Gandra, Filósofo, Investigador e Autor
+ Dr Luis Fonseca, Deputado Mestre em Portugal do G:.P:.R:.D:.H:.
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
New Knights and Dames were dubbed this past weekend in the Commandery of Sintra of the Priory of Iberia (OSMTHU) in Portugal. We wish to congratulate them all, welcoming them in a brotherhood of service, spirituality and pursuit of knowledge. Let there be known their names: Dame Anabela Melão, DTJ; Dame Ana Tavares de Mello, DTJ; Dame Susana Ferreira, DTJ; Dame Isabel Passos, DTJ; Knight Bruno Judas, KTJ; Knight Michel Rodrigues, KTJ; Knight Paulo Cristóvão, KCTJ; Knight Paulo Valente, KTJ; Knight Rui Herdadinha, Knight Vitor Barata, KTJ and Knight Vitorino Batalim, KTJ.
The Priori of Iberia and the Magisterial Council wish to congratulate the new Knights and Dames, hoping that they will find a meaningful pathway for their spiritual quest in this new stage of their lives, in the certainty that they can now see Chivalry as a living force, instead of dead letters in the pages of a dusty old book.
As the sun was setting in the distant horizon of the Roca Cape, the westernmost extent of mainland in continental Europe, the very place where land abruptly ends and the vast ocean begins, the Squires contemplated how the light of the world cyclically hides and how fragile the last few rays seem to be, distant from the mighty golden shine of noon. Soon darkness covered the land. It was time to return to the safety of the Commandery.
A light meal followed. Right after that all were called to the Chapter Room for the last instructions and examination before the Vigil. The Prior General read from some of the main traditional text sources, exploring a few of the most basic and central themes that should be considered before undertaking the Vigil and join the Order. All Squires were examined.
The Vigil started after the darkest hour of night. The Latin Rule of the Order of the Temple was read. Then the Apocalypse and the Gospel of Marc were read aloud in its entirety by the group of Squires, taking turns. Each was taken individually to a private room, for spiritual consolamentum.
Just before dawn, the Squires were taken to open field, near the ocean again, to testify of the return of the light. Like John, they were able to testify that the light returns in its full glory and that all the land and the creatures of the earth and sky rejoice in its presence. Soon the almighty Sun was shining in full force, casting away morning fog and every dark shadow.
It was turn to go to the Chapel. There, the Chapter work was resumed. The ritual was performed in the strict observance of its rules and all Squires were dubbed, Knight and Dame they were dubbed. The Eucharist was celebrated by the Apostolic Prefect of the Priory and all Brothers and Sisters sat at the holy table of bread and wine, body and soul of the Lord.
In this joyous occasion three new Commanders were sworn, with three Commanderies created. Knight Olivier de Brito, KCTJ became the Commander of Arrabida; Dame Ana Brum, DCTJ became Commander of Lisbon – Sant’Ana Hill and Knight Paulo Cristóvão, KCTJ became Commander of Lisbon- Sain Vicent Hill.
They all departed after noon, rejoining their families and their secular life, carrying in their hearts the living presence of what they had just lived.
Note: It should be noted that Paulo Pereira Cristóvão, reported as Commander of Lisbon, hasn’t been a member of the Order since December 13, 2014. The recent criminal cahrges faced by Paulo Pereira Crisóvão pertain only to his private life and do not commit the Order or its members in any way. The Order regrets to have been misslead for his previous clean criminal record and will duly add his name, according to statutes, to the public record of those revoked from the Order.
Not so long ago, casually throwing the Knights Templar into polite conversation was a litmus test of mental health. One of Umberto Eco’s characters in Foucault’s Pendulum summed it up perfectly. He declared that you could recognise a lunatic “by the liberties he takes with common sense, by his flashes of inspiration, and by the fact that sooner or later he brings up the Templars”.
But all good things come to an end. The enigmatic medieval monk-knights are no longer a fringe interest for obsessives. They are now squarely mainstream. And as 18 March 2014 draws closer, Templarmania is going to be ratcheted up several more notches.
Everyone loves an anniversary, and this is going to be a big one. It will be exactly 700 years since the legendary Jacques de Molay, last Grand Master of the Templars, was strapped to a stake in Paris and bonfired alive. For centuries after de Molay’s execution in 1314, everyone wanted to sweep the ashes of the whole dreadful affair under the carpet. The official line was that the Templars, the former darlings of Christendom, had fallen from grace. Power had gone to their heads, and they had degenerated into something unspeakable (for a medieval order of monks, at any rate): spitting and urinating on crucifixes, worshiping idols, and finding sexual release with each other.
King Philip IV “the Fair” of France had personally overseen seven years of inquiry into the order’s suspicious practices. Based on the information it unearthed, he was convinced that he had exposed something rotten in society. The world, he was sure, would be better off without their sort — so he moved to have the Order stamped out. In the end, faced with Philip’s sustained pious outrage, the yellow-bellied pope of the day (a stooge who owed everything to Philip) had little alternative except to close the Templars down on the basis their reputation was irreparably shot. Philip then spent the next few years getting his hands on the Templars’ vast wealth, which he justified as compensation for having financed the enquiry to expose their dreadful sins.
For the following centuries, no one really spoke of the Templars. They were an embarrassment, and the less said about them the better. It was as if they had never been.
An attempt to rehabilitate them came first from a Scottish Freemason in the early 1700s, but his views did not spread wider than the royal Jacobite court where he presented them. A century later, the Order’s traditional reputation as depraved deviants re-emerged, but this time as the arch-villains in books – most famously in Walter Scott’s Ivanhoe. But fast-forward to 2013, and for some reason the Templars are everywhere. Promotional stands in bookshops buckle under the weight of credulity-busting Templar plots. Bug-eyed computer gamers, cloaked in the Templars’ iconic white robes and blood red crosses, slash and parry through historical adventures of derring-do. Cruise-ships of sightseers descend on original Templar buildings. And in central London, you can now even unwind with a pint in The Knights Templar pub.
Yet the increasing popularity of the Templars is something of a mystery, because it is hard to see how or why the modern world identifies with the Order at all. The Templars were medieval monk-knights, the crack troops of the Crusades – so effective and feared on the battlefield that Saladin once famously executed all captured Templars for fear of ever having to face them again. As a sideline to fund their wars, the knights experimented with international finance. They proved so talented at it that they were soon richer than Europe’s leading kings, whom they dutifully bankrolled.
They were, by anybody’s standards, then or now, a startling bunch: one only the medieval world could have conceived of. It is difficult to imagine what a modern equivalent would be. Perhaps a massive international army of chaste militant Christian zealots who also happened to own most of the world’s investment banks? It is hard to see how such a modern group would be remotely popular with the public. So what do people see in the Templars?
Darker interests focus on the Templars as the rallying point of a network of violent European white supremacism – a lodestar of racial hatred around which extremism can gravitate. The appeal of the Templars to extremists is probably inevitable. The Templars were founded during the Crusades, which can hardly be described as a time of religious and cultural tolerance. But the Templars are always full of surprises, and the historical record shows that even in that climate, the Templars’ sworn mission was in fact to protect pilgrims and the vulnerable. Nowhere in the over 600 provisions of their medieval Rule does it ever refer to anything approaching a mandate for ideological murder of people holding a different faith.
The extremists’ vision of the Templars as a kind of proto-SS ethnic extermination squad is simply ahistorical. The evidence does not bear it out. For instance, take Usamah ibn Munqidh, an adventurous 12th-century Syrian nobleman, diplomat, and poet. He recorded that when he used to visit Jerusalem, the Templars, who were his friends, would let him into their headquarters in the Temple of Solomon (the al-Aqsa mosque), where they would clear a space for him to pray. On one occasion, a nameless European knight repeatedly seized him, and spun him so he was facing East, ordering him to pray as a Christian. The Templars quickly intervened and ejected the knight, before explaining apologetically to Usamah that the knight was fresh off the boat from Europe and new to the ways of the Orient.
Accounts like this have spawned a growing camp of people who look to the Templars’ spiritual side, and see in the Order a fascinating enigma. The idea that the Templars had an alternate spirituality, perhaps even a slightly mystical one, is, interestingly, not a New Age invention. People were saying it before the Templars were closed down. The poet-knight Wolfram von Eschenbach, writing sometime between 1200 and 1225, gave the German people their first Holy Grail epic: Parzival. In it, he described how the Grail was kept at the castle of Munsalvaesche, guarded by a company of chaste knights called Templeise. This is the earliest association between the Templars and the magical supernatural, and predates The Holy Blood and the Holy Grail crowd by at least seven-and-a-half centuries.
The other ancient association of the Templars with the supernatural is perhaps better known, but sadly more garbled. It was reported by medieval chroniclers that as the flames of the funeral pyre began to lick at Jacques de Molay, he prophesied that within a year the king and pope (who had together effectively destroyed the Templars and condemned him to a heretic’s death) would meet him before God’s celestial tribunal, where they would be judged for their corruption. Although both men died within the year, the story of Jacques de Molay’s “curse” seems to have been embellished from his actual words, which may have been a simpler threat that God would avenge his unjust death.
Nevertheless, versions of this legend are widespread, and have long added to the Templars’ mystique. Although all King Philip’s public statements on the Templars were steeped in a viscous piety and an endlessly-repeated desire to act as the Church’s protector, the reality was the magnetic opposite. His “inquiry” was, in fact, a brutal persecution, which involved seven years of barbarous incarcerations, horrific tortures, and multiple burnings at the stake. Philip was not remotely motivated by religion, despite his sanctimonious flannel. His coffers were filled with nothing but dust and air, and he urgently needed eye-watering sums of money to fuel his appetite for European wars. At the same time, pope-baiting was high on his list of hobbies, and he clearly felt that destroying the Vatican’s invincible army would be a distinct milestone in his effort to position France as the dominant power in Europe.
Unsurprisingly, it was fashionable for many years to see the Templars as the wholly innocent victims of Philip’s squalid politics. Philip was indeed shameless in the way he hurled as many charges at the Templars as he thought were necessary to whip up public outrage and disgust. He was an experienced master at the all-important game of spin, having garnered support against the previous pope using the identical charges of heresy and homosexuality. It had worked magnificently on that occasion – his men even kidnapped the elderly pope, and when the old cleric died of shock, Philip insisted on a posthumous trial to prove the trumped-up charges against the dead pope. So there is no doubt that Philip was a gifted bully – a spectacularly unscrupulous manipulator with no concern at how much blood needed spilling for him to get his way.
However, there are always twists in the tail when it comes to the Templars, and it seems Philip may have found a tiny ember of genuine Templar heresy, which he deftly fanned into a fire big enough to consume the Order. A detailed reading of the complicated sequence of confessions and retractions made by both the rank-and-file knights and the leaders of the Order leaves little doubt that the Templars were up to something. King Philip’s allegations of them worshipping a head that could make trees flower and the land germinate were plainly fabricated, and no evidence of anything remotely related was ever unearthed. Likewise, his accusations of institutionalised homosexuality proved to be invented. But many knights, including Jacques de Molay and some of his most senior lieutenants, did openly admit, at times with no torture, that new members of the Order were pulled aside in private after their monastic reception ceremonies and asked to deny Christ and spit on a crucifix. None of the knights could give an explanation why this was done. They said it had simply always been a tradition, and that the new brother usually complied ore sed non corde, with words but not the heart.
After so many centuries, we can only guess at the bizarre ritual’s significance. It may originally have been a character test to get some idea of how the new recruit might react if captured and subjected to religious pressure. But no one can say for sure. Nevertheless, it does clearly demonstrate that the Templars were subversive when they wanted. In fact, the clearest evidence that the Templars were not all they seemed is largely unknown, even among Templar experts. But it is potentially extraordinarily important. It takes the form of an original Templar building, still standing, nestled in a quiet corner of green countryside. Inside, it contains an enigma that may yet cause experts to revisit the entire question of the Templars’ religious beliefs.
It is not Rosslyn Chapel in Scotland, which has no Templar connections at all, having been built a century and a half after the Order was suppressed. Instead, it is a small mid-12th-century chapel in the village of Montsaunès, set in the foothills of the French Pyrenees, on one of the principal medieval highways leading from France into Spain. It was in a critical location. The fight to wrest Spain back from Islam was in full flow, and Montsaunès was on a strategic defensive line. Surviving medieval charters prove beyond doubt that the chapel was unquestionably built by the Templars, then occupied and maintained by the Order for 150 years. It was the heart of one the Order’s great European commanderies (fortified monasteries), although nothing else of it survives.
The reason for its importance to the question of Templar spirituality is immediately apparent the moment you enter the ancient building. The whole interior is painted, as most medieval churches and cathedrals were. But the Templars’ chosen decorations for this particular chapel were not saints, bible scenes, and the usual range of religious imagery. The surviving frescoes are a bizarre collection of stars and wheels, rolling around the walls and ceiling in some mysterious, unfathomable pattern. Interspersed among them are also grids and chequer-boards, painted with equal precision – but also with no apparent sense or meaning. There is nothing remotely Christian about it. The overall effect is calendrical and astrological, with a whiff of the Qabbalistic. It is like some strange hermetic temple, whose meaning is obscured to all except initiates.
The conclusion of the few experts in medieval art who have looked at the frescoes is that they are unlike anything else they have ever seen. They are “unknown esoteric decoration”. Anyone studying the startling paintings quickly realises that they transcend the small French commune where they remain unnoticed, 850 years on. They demand answers. What did they mean to the Knights Templar? Why did they paint them so meticulously? And what prompted them to put them in their chapel, the building at the heart of their spiritual life, which they entered to pray in nine times a day?
We simply do not know the answers. But the chapel at Montsaunès is proof, in its own enigmatic way that the religious life of the Templars was not as straightforward as we have perhaps come to believe. As Umberto Eco’s lunatics, and a growing swathe of more ordinary people, prepare to mark the anniversary of Jacques de Molay’s death, there will be discussions about individual freedom and the abuse of power, about political show trials and miscarriages of justice, and about Europe’s transition from theocracy to autocracy. But there will also be time to think again about what knowledge went up in flames with Jacques de Molay, and to the grave with the other knights.
The little-known chapel at Montsaunès reminds us that there is much we still do not know about the Templars, who increasingly baffle us the more we discover about them.
Dominic Selwood’s new thriller The Sword of Moses features the Templars, Montsaunès and a number of the themes discussed in this article.
in The Telegraph
by: Dominic Selwood
Dr Dominic Selwood is a former criminal barrister, novelist and historian with a passion for the less visited corners of the archives. He is the author of the crypto-thriller, The Sword of Moses (2013), and the textbook on the Knights Templar, Knights of the Cloister (1999). He tweets as @DominicSelwood