Temple Rule 1129 as Templar Charter 2018

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The Temple Rule of 1129 AD: 
 
Charter of the Order of the Temple of Solomon 
 
A Source Translation of the Temple Rule 
as the Founding Charter of the Knights Templar 
 
 
Translation and Commentary by: 
Prince Judge Matthew of Thebes 
Grand Master, Order of the Temple of Solomon 
 
 
This is the Public Short Version, focusing on the Translation, with 
minimal commentary only as necessary to support the Translation.  
The Full Study Version, with almost three times more content, is 
available only to Members of the restored Templar Order. 
 
 
Translation and Annotation  2015, 2018 
Sovereign Magistral Order of the Temple of Solomon. 
All International Rights Reserved. 
 
The present work is established by proprietary research.  The UN "Berne Convention" 
of 1979 fully protects academic research (Art. 2.1) including selection and arrangement 
of research (Art. 2.5) and prohibits unauthorized derivative works (Art. 2.3) or 
adaptations of research (Art. 12).  "Fair Use" does not permit infringement for unfair 
competition by another non-profit (17 USC 107), which is a criminal offense punishable 
by 10 years imprisonment (18 USC 241; UK Copyright Act 107). 
 
www.knightstemplarorder.org 
 
 
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Reference & Legal Information 
 
 
About the Author: 
 
Prince Matthew is an accredited International Judge registered with a national 
Ministry of Justice, a Professor of Law holding a Juris Doctor (J.D.), Doctor of 
Science in Jurisprudence (J.S.D.) and Juris Canonici Doctor (J.C.D.) in Canon 
Law, an accredited Diplomat holding a Doctor of Philosophy (Ph.D.) in 
International Affairs, a Professor of Ancient and Medieval History holding a 
Doctor of Science (D.Sc.) in Archaeology, and a linguist with a Bachelor of Arts 
(B.A.) in Foreign Languages, supported by a Master of Science (M.S.) in 
Electrical Engineering applied to canonical sacred sciences.  He is a historian, 
restoration curator, and sovereign protocols expert for various Royal Houses 
and United Nations level IGO institutions. 
 
 
Copyright Information: 
 
The present work, including all contents, proprietary research, structure of 
presentation, format of selected extracts and quotes, and any created or 
enhanced images or illustrations, are Copyright  2015, 2018, Order of the 
Temple of Solomon.  All International Rights Reserved. 
 
The present work is established by proprietary research.  The UN "Berne 
Convention" of 1979 fully protects academic research (Art. 2.1) including 
selection and arrangement of research (Art. 2.5) and prohibits unauthorized 
derivative works (Art. 2.3) or adaptations of research (Art. 12).  "Fair Use" does 
not permit infringement for unfair competition by another non-profit (17 USC 
107), which is a criminal offense punishable by 10 years imprisonment (18 USC 
241; UK Copyright Act 107). 
 
 
Academic Source Reference: 
 
Prince Matthew of Thebes, The Temple Rule of 1129 AD: Charter of 
the Order of the Temple of Solomon, 3rd Edition, Sovereign 
Magistral Order of the Temple of Solomon (2018); Translated from:  
Henri de Curzon, La Rgle du Temple, La Socit de L'Histoire de 
France, Paris (1886), in Librairie Renouard. 
 
 
 
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Introduction to the Temple Rule 
 
 
Modern Relevance of the Temple Rule 
 
The Temple Rule of 1129 AD is essentially the founding Charter of the original 
Order of the Temple of Solomon, as the historical institution of the Knights 
Templar from 1118 AD.  Thus, it is perhaps the best evidence in the historical 
record of the authentic beliefs, philosophy and doctrines of the Templar Order.   
 
The modern Constitution of the Order as a sovereign subject of international 
law preserves the Temple Rule as its underlying constitutional Charter, which 
continues to govern the monastic and chivalric life of its Knights and Dames as 
founding principles. 
 
In the modern era, there persists a movement of "cultural Templarism" 
worldwide.  However, modern Templarism needs to be reconnected with the 
original and authentic doctrinal principles of the medieval Templar Order.  
 
Meticulous translation of the Temple Rule is necessary to look beyond 
popularized misconceptions of the Knights Templar, and to correct 
mistranslations which inevitably result from contemporary cultural biases:   
 
Although many of the rules superficially appear to be outdated, key details and 
nuances of their medieval Old French and original Latin texts reveal that they 
hold more relevance in modern life than we might expect.  Indeed, when 
brought back into the context of their more fundamental principles, these rules 
actually embody core concepts which are wholly compatible with modern 
practice.  Accordingly, much of what we might be tempted to think we want to 
"modernize" in the Temple Rule is already found within its authentic medieval 
rules. 
 
For this purpose, the present translation of the 12th century document is 
provided, for all those interested in cultural Templarism to benefit from its 
wisdom, and to rediscover the original Templar principles. 
 
Therefore, this restoration of the Temple Rule of 1129 AD is provided to serve as 
a central resource and convenient reference for its practical application, for 
meaningfully living the true Templar way of life in the modern era. 
 
 
 
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Origins of the Medieval Temple Rule 
 
This is the authenticated text of the historical Temple Rule of 1129 AD of the 
founding Knights Templar.  It is considered to be based upon the Benedictine 
Rule, modified by the Cistercian Rule, as used by Saint Bernard for his own 
Cistercian Order. 
 
Original Existence of the Rule  After the initial formation of the Templar 
Order in 1118 AD, the Latin legacy version of the Temple Rule was developed by 
Saint Bernard de Clairvaux, together with the first Grand Master Hughes de 
Payens, from ca. 1120 AD.  Historians attribute the year it was "written" to 1128 
AD, confirming the fact that it existed and was already used as the founding 
Charter of the Order before it was endorsed and ratified by the Vatican at the 
Council of Troyes in 1129 AD. 
 
Amendments of Later Rules  Under the 2nd Grand Master Robert de 
Crayon, the Temple Rule of 1129 AD was translated into Old French ca. 1138 
AD.  It was later expanded with additional "Hierarchical Rules" which increased 
it to 609 rules by ca. 1150 AD, up to 656 rules by ca. 1250 AD, and finally up to 
685 rules by ca. 1290 AD.  Nevertheless, the original 72 Rules always remained 
the essential core principles which all Templars lived by. 
 
 
Authoritative Translation of the Temple Rule 
 
This edition contains the authoritative English translation of the Temple Rule 
by Prince Matthew of Thebes.  It was translated directly from the scholarly 
translation from Latin into Old French by Henry de Curzon in 1886 AD.  This 
translation was also made with reference to the original Latin manuscripts as 
preserved by La Socit de L'Histoire de France in the Librairie Renouard in 
Paris. 
 
On Popularized Mistranslations  It should be noted that the present 
translation addresses and clarifies several common mistranslations which have 
become somewhat popularized.  In fairness to some excellent historians who 
have made valiant efforts, it must be said that such mistranslations are 
innocent, arising only from some practical realities: 
 
Mistranslations typically occur because of the great difficulty in working with 
Old French, most of which cannot be referenced in any dictionaries of modern 
French, and can only be reconstructed by reverse etymology.  Likewise, they 
arise from the difficulty in working with Vatican Latin, which requires extensive 
knowledge of its ecclesiastical and canonical context.  These challenges are 
greatly exacerbated when faced with original calligraphic handwriting on faded 
parchments. 
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Academic or professional translators typically must be concerned with quickly 
revealing the general meaning of the document, often among large volumes of 
other documents.  A translator thus cannot reasonably be expected to anticipate 
the profound importance of the most subtle nuances, and how they might have 
indirect and far-reaching implications for diverse highly specialized areas of 
historical, legal and ecclesiastical scholarship. 
 
Gender Neutral Translations  The Temple Rule of 1129 AD specifically 
confirms that women are full and equal members as Sisters in the Templar 
Order.  Accordingly, the generically used term "Brother" is properly translated 
as "Templar", and the phrase "Brothers of the Temple" is correctly translated as 
"Templars of the Order", except in certain cases where a rule is specific to male 
or female members in particular. 
 
Balanced Sentence Structures  The present translation of the Temple 
Rule generally follows the sentence structures of the original manuscripts.  
Accordingly, some degree of wordiness is tolerated, in favor of preserving many 
linguistic nuances which substantially contribute to authenticity of the original 
meaning of the rules.  Thus, some convenience of readability is sacrificed for the 
greater benefit of detailed accuracy. 
 
This painstaking precision allows for the most reliable analysis, by quoting a 
translation which has best preserved the true intent of the medieval authors.  It 
also brings out greater clarity of the philosophy and meaning of the historical 
words which were the foundations of the Knights Templar.  Overall, this 
generally increases readability, as the clarity of meaning avoids distraction or 
confusion, allowing the text to flow in the reader's mind. 
 
Notations of Source Materials  Many key parts of this translation include 
the original words [in brackets] from the source languages, indicating Old 
French ("Fr.") or Latin ("Lat.").  This is used wherever the authenticated 
translation reveals a surprising or unexpected meaning, or where it significantly 
differs from other popularized translations.  This provides full transparency for 
immediate verification of the authenticity of this translation. 
 
The original text of the Temple Rule is presented in Red Font.  Editorial 
emphasis (underline) is added for reference of significant parts.  Annotations in 
Black Font are added for new topic headers as convenient visual reference, 
and for relevant explanations and academic commentary, especially for 
explaining how the rules are interpreted and applied in the modern era.  Quotes 
from the Temple Rule within commentaries are indicated by Brown Font.  
Quotes from Canon law or canonical sources are indicated by Purple Font. 
 
 
 
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Authenticated Translation of the Temple Rule 
 
Here begins the Prologue to the Rule of the Temple 
 
Rule 1.  Studious Purification & Obedience  We speak firstly to 
all those who despising the isolation [Fr. segre, Lat. summo] of their own wills 
and desiring with a pure heart to serve in chivalry with the sovereign King, and 
by studious purification [Fr. cure] desiring to fill in [Fr. aemplir] and fulfilling 
[Fr. aemplissent] permanently the very noble armour of obedience.  And 
therefore we admonish you, you who have led lives of secular knighthood until 
now, in which Jesus Christ was not the cause, but only for human favor you had 
embraced it, that you follow those whom God has chosen from the mass of 
perdition and has ordained [Fr. a ordens] by his gracious compassion for the 
defense of the Holy Church, and that you hasten to join unto them perpetually. 
 
Obedience as Collective Free Will  Although this famous first Rule has 
been mistranslated or misinterpreted as the supposed abdication of individual 
will with blind obedience, such concept was never a part of authentic 
Templarism.  The historical Knights Templar were always an Order of leaders, 
not followers, as defenders of Free Will, exercising great will power as 
individuals.   
 
The phrase "despising the isolation of their own wills" is most revealing of the 
personal motivation of the medieval Templars:  They were frustrated with the 
social isolation of being rare individuals of strong will, and therefore desired to 
unite in the companionship and strength of their collective wills, channeling 
their individual wills into a common cause. 
 
The phrase "follow those whom God has chosen join unto them" does not 
mean to follow only the commands of certain leaders.  Rather, this actually 
means to follow the higher principles and way of life of the collective, precisely 
by joining it, thus contributing one's own leadership to the collective shared 
leadership of all Knights and Dames of the Order. 
 
Obedience as Armour of Purification  The phrase "by studious 
purification desiring to fill in and fulfilling the noble armor of obedience" 
means living up to noble ideals, through discipline and scholarship for spiritual 
purification, as a metaphorical armour.  This describes "obedience" not merely 
to arbitrary commands, but rather to the core principles of shared Templar 
values. 
 
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Service With Sovereign Kingdoms  The tradition "to serve in chivalry 
with the sovereign King" (not "under" a King) clearly describes mutual defense 
in service together "with" a Kingdom, reflecting reciprocal sovereign diplomatic 
relations in a military alliance.  This specifies an arrangement of chivalric 
service in a mutual alliance with each Kingdom. 
 
Rule 2. 
 Guardians of Justice of Our Lady  Before all things, 
whosoever would be a Knight of Christ, choosing such Holy Communion, 
strained by your profession, must apply pure diligence and firm perseverance, 
which is so dignified and so Holy, and so noble and known to be, that if it is 
guarded purely and durably, you will deserve to hold company among the 
martyrs who gave their souls for Jesus Christ.  (Rule 2: Part 1) 
 
This rule mandates that the Order, described as a Holy institution of 
Priesthood, must be "guarded purely and durably".  This evidences that the 
Templars were dedicated to being Guardians of the Ancient Priesthood of the 
Temple of Solomon, to preserve its doctrinal purity, and ensure its longevity as 
a permanent historical institution for the benefit of humanity.   
 
In this Religion [Fr. religion] has flourished and is revitalised this Order 
of Knighthood. Which other knighthood [Crusades] despised the love of Justice 
which constitutes its duties and did not do what it should, that is to defend the 
poor, widows, orphans and churches, but strove to plunder, despoil and kill.  
The good works of Our Lady of God [Fr. Damedieu] are with us, and our 
saviour Jesus Christ; He has sent his friends from the Holy City of Jerusalem, 
on the path to France and to Burgundy, those who for our salvation and for 
spreading belief in the true faith do not cease to offer their souls to God, a 
pleasing sacrifice.  (Rule 2: Part 2) 
 
Rejecting the Crusades  In the context of upholding Justice, here the 
founding Templars criticize the prior institution of "knighthood" which 
preceded them, thereby specifically referring to the Crusades.  They criticize 
that the Crusades "did not do what it should to defend" the weak and uphold 
Justice.  They blame that the Crusaders only "strove to plunder, despoil and 
kill".  This proves that the Templars were actually not "Crusaders" and did not 
agree with the Crusades, but instead were wholly dedicated to the cause of 
Justice, and serving as Defenders of Faith. 
 
Our Lady is Strong in the Order  The phrase "The good works of Our 
Lady of God are with us" uses a rare Old French word "Damedieu", which is 
unique and distinctive, and literally means "Our Lady of God".  This indicates 
that the Order is dedicated to honouring the feminine face of God, and is also a 
reference to special veneration of Saint Mary Magdalene as a Gnostic Apostle, 
who Saint Augustine recognized as "Apostle to the Apostles". 
 
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Holy Spirit is Strong in the Order  That same key phrase "The good 
works of Our Lady of God are with us and our savior Jesus Christ", means 
that God works very strongly through the Order.  This combination of the 
Sacred Feminine (Our Lady) and Masculine (Christ) aspects of God, which is 
the ancient spiritual alchemy of the Holy Grail, is the essence of the Holy Spirit.  
This is a very subtle but clear reference to the traditional saying of the medieval 
Knights Templar:  "The Holy Spirit works strongly in the Templar Order." 
 
This is not a claim, nor a mere belief  it is a phenomenon.  All Templars 
unavoidably learn, sometimes through hard experience, that the Holy Spirit 
rules and governs this historical institution.  Anything which is not in true 
service to God is decisively corrected by the Holy Spirit.   
 
Dedicated to Justice  The Templar Order is dedicated to "the love of 
Justice", charged to "defend" the disadvantaged, and never to engage in 
domination nor aggression.  This rule declares that the Templar Order 
"revitalized" the tradition of "Knighthood" as an institution, by restoring "the 
love of Justice" as its primary "duties".  This confirms that it is an original 
Templar mission to restore historical institutions, and that its primary purpose 
for such missions is to uphold the principles of Justice. 
 
Rule 3.  Foundation of the Order  Therefore we, in all joy and all 
brotherhood, by the prayers of the Grand Master Hugues de Payens, by whom 
the Templar Order was founded by the grace of the Holy Spirit, assembled at 
Troyes from diverse provinces beyond the mountains on the feast of 
Monseigneur Saint Ylaire, in the year of the incarnation of Jesus Christ 1128, in 
the ninth year after the founding of the aforesaid Knighthood. And the manner 
and establishment of the Order of Knighthood we heard in common Council 
from the mouth of the aforesaid Grand Master Brother Hugues de Payens; and 
according to the knowledge of the limitations of our understanding, what 
seemed to us good and beneficial we praised, and what seemed to us 
unreasonable we eschewed. 
 
Rule 4.  The Council of Troyes  And all that was presented to the 
Council [of Troyes] cannot be said nor recounted; nor could be considered 
lightly by us, but with wise contemplation, which we left to the discretion of 
both our honourable father Lord Honorius and of the noble Patriarch of 
Jerusalem, Stephani, who knew the affairs of the East and of the Poor Knights 
of Christ, by the advice of the common Council we unanimously praised it.  
Although too great a number of religious fathers who assembled in that Council 
praised the authority of our words, nevertheless we should not pass over in 
silence the true words which they spoke and judged. 
 
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Rule 5.  Patronage of Saint Bernard  Wherefore I, Jean Michel, 
by the grace of God worthy to be the humble scribe of the present parchment by 
the commandment of the Council [of Troyes] and of the venerable father 
Bernard, Abbot of Clairvaux, was entrusted and committed by them to this 
divine office. 
 
The Names of the Fathers who Were at the Council 
 
Rule 6.  Lovers of Truth by Studious Hearts  First was Matthew, 
Bishop of Albano, by the grace of God Legate of the Holy Church of Rome; 
Renaut, Archbishop of Reims; Henri, Archbishop of Sens; and then their 
subordinates:  Gocelin, Bishop of Soissons; the Bishop of Paris; the Bishop of 
Troyes; the Bishop of Orlans; the Bishop of Auxerre; the Bishop of Meaux; the 
Bishops of Chalons; the Bishops of Laon; the Bishops of Beauvais; the Abbots of 
Vzelay, who later were made Archbishops of Lyon and [one] a Legate of the 
Church of Rome; the Abbot of Cteaux; the Abbot of Pontigny; the Abbot of 
Trois-Fontaines; the Abbot of Saint Denis de Reims; the Abbot of Saint Etienne 
de Dijon; the Abbot of Molesmes; the above named Bernard, Abbot of 
Clairvaux:  The words of whom those aforesaid, by their outspoken voices, 
praised.  Also were present [Templar] Master Aubri de Reims; Master Fulcher 
and many others, of whom it would be laborious to recount.  (Rule 6: Part 1) 
 
Among introductory rules which refer to the founding Grand Master Hughes de 
Payens, this passage for the first time mentions "many others" holding the title 
"Master".  Note that the term "Master", in most of the Rules, does not mean 
only the Grand Master, but generally refers to a leader of any Branch of the 
Order, such as a Commander of a Commandery, or Prior of a Priory.  The 
present translation was corrected to use the title "Grand Master" only in those 
few instances where it refers to the sovereign Prince of the Templar Principality, 
and all other references to "Master" apply to the many various heads of all 
Branches and subdivisions. 
 
And of the others who have not been recorded, it seems profitable that we 
bring witnesses in such matter that those [present] are lovers of Truth:  These 
[witnesses] are known as the counts of Theobald; the counts of Nevers; Andr 
de Baudemant.  All those were in such manner at the Council [of Troyes], that 
by refined and studious hearts, that which was good they sought out, and that 
which did not seem reasonable they disapproved.  (Rule 6: Part 2) 
 
This highlights one of the core principles of the Order, that all Templars are 
required to be "lovers of Truth", always diligently pursuing and upholding the 
Truth with "studious hearts", meaning through scholarship. 
 
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Rule 7.  Full Disclosure of Solomonic Priesthood  And 
presenting were Brother Hugues de Payens, Grand Master of the Knighthood, 
with some of his Brothers whom he had brought with him. Those were made 
known as Brother Roland, Brother Godefroi, and Brother Geoffroi Bisot, 
Brother Payen de Montdidier, Brother Archambaut de Saint Amand.  Grand 
Master Hugues presented, with his Disciples [Fr. desciple, Lat. discipulis], the 
customs and observances of their humble beginnings and of He who said: Ego 
principium qui et loquor vobis, that is to say: 'I who speak to you am the 
beginning,' according to the knowledge of his memory, to make all known to the 
above named fathers. 
 
The Templars under the Grand Master are specifically described as being his 
"Disciples", in the full religious and Biblical sense of the word.  This evidences 
that the Templar Order was founded with its own independent ecclesiastical 
authority, from the Ancient Priesthood of Solomon, which the founding Knights 
Templar recovered and restored from the historical Temple of Solomon.  The 
Order thus has Pontifical authority from its own lineage of succession, 
comprising the denomination of Ancient Christianity. 
 
The description that the Templars "presented their humble beginnings to 
make all known" evidences that the Vatican received full and transparent 
disclosure of the Ancient Priesthood of Solomon, as the source and foundations 
of the Order, and thus knowingly approved and endorsed it by ratifying the 
present Temple Rule as its charter.   
 
Rule 8.  Preservation of Solomonic Priesthood  It pleased the 
common Council [of Troyes] that their advices which were sought, considered 
and examined through diligence and study of the Holy Scriptures, with the 
wisdom of my lord Honorius, Pope of the Holy Church of Rome, and of the 
Pontificate of the Temple of Solomon [Lat. Patriarchae Ierosolimitarum], and 
by the assent of the Council, and by the approval [Fr. l'otroi, Lat. assensu] of 
the Poor Knights of Christ of the Temple which is in Jerusalem, which must be 
put in writing, and which must not be forgotten, and which must be guarded 
firmly,  and through which by right hearts one can come to his creator; the 
sweetness of which exceeds that of honey insomuch as comparable to God; the 
bitterness of which resembles absinth [Lat. absintum], and the compassion of 
which compels us to come to Him whom we desire to serve.  Per infinita 
seculorum secula.  Amen. 
 
Endorsement by the Vatican  This evidences that everything about the 
Templar Order was fully "considered and examined" by the Vatican at the 
Council of Troyes, and was knowingly endorsed by "assent of the Council". 
 
Templar Pontifical Authority  One key phrase, which is commonly 
mistranslated, is revealed by the original Latin manuscripts to be: "Pontificate 
of the Temple of Solomon". 
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The word for "Jerusalem" in Latin would normally be "Ierosolym", and 
elsewhere throughout the Temple Rule, and even within this same rule referring 
to the Temple as "which is in Jerusalem" (Rule 8), the Old Latin word 
"Ierusalem" is consistently used. 
 
However, this unique word "Ierosolimitarum" uses the end root "imitarum", 
meaning "imitation" or "representation", indicating that "Ierosol-imitarum" 
has a dual meaning as "Little Jerusalem", thus referring to the Temple of 
Solomon;  The more determinative leading root "Iero" (from the Greek "Hieros" 
meaning "sacred") was often used to mean a "Priesthood" or "Temple" (from 
the Greek "Hieron" meaning "temple");  The central root "Solimin" means the 
Biblical "Solomon", such that "Solimitarum" would mean literally "representing 
Solomon".  Therefore "Ierosolimitarum" means the "Temple Representing 
Solomon". 
 
This linguistic analysis, from the original Latin, compellingly reveals that by 
three established grammatical rules of Latin (any one of which would be 
sufficient alone), the phrase "Patriarchae Ierosolimitarum" in fact means 
"Pontificate of the Temple of Solomon". 
 
Guardians of Ancient Priesthood  This rule declares that the foundations 
of the Templar Order in the Holy Scriptures "must not be forgotten, and must 
be guarded firmly".  This again highlights the concept that the Templars are 
dedicated to being guardians of the ancient doctrines of religion, through 
preserving historical institutions. 
 
Here Begins the Rule of the Poor Knighthood of the Temple: 
 
Rule 9.  Universal Studies for Holy Truth  You renouncing your 
own wills, and being servants of the sovereign King with horses and with arms, 
for the salvation of your souls, during periods of time, study universally, with 
purity of desire to hear matins and the entirety of the service according to 
Canonical law and the customs of the regular Masters of the Holy City of 
Jerusalem.  O you venerable Templars, for this purpose God is with you, that 
you forego the deceiving world and despise it, for the perpetual love of God, and 
despising the torments of your body:  Satiated by the meat from God, and 
watered and instructed by the commandments of our Lord, for the purpose of 
divine service, never fearing to go into battle, but being dressed with the crown 
[Fr. la corone, Lat. coronam]. 
 
It is especially noteworthy that this rule features a mandate that the practices of 
the Templar Order must be "according to Canonical law". 
 
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The commandment to "study universally" emphasizes academic or scholarly 
studies in many different areas of life, to be "universal" in one's knowledge.  In 
this regard, the Templar Order itself was somewhat like a "University", as a 
center for teaching and learning of diverse areas of wisdom and knowledge. 
 
The admonition "that you forego the deceiving world and despise it" indicates 
that the purpose of such studies is also to pursue the Truth, and to value the 
principle of Truth. 
 
Most conclusively, the Papal Bull Omne Datum Optimum of 1139 AD 
specifically recognized the Templar Order as a "university institution" (Latin: 
'universitetem exortamur'). 
 
Rule 10.  Prayers While on Assignment  If any of the Templars 
are sent for the needs of the Order and for the Christianity of the East  which 
we believe will occur often  and thus could not hear the services of God, they 
should say for morning prayers thirteen paternosters; for the daytime hours 
seven and for vespers [evening prayers] nine.  And all together we oblige them 
to say those [prayers].  But those who for such needs will be sent and could not 
come at the hours established for hearing the services of God, if it is possible, 
those established hours should not be wasted to render unto God his due. 
 
The Manner in which We Should Receive Templars 
 
Rule 11. Skills Training & Postulant Studies  If any secular 
Knight, or any other person, wishes to depart from the mass of perdition, and 
renounce that secular life, and choose your communal life, do not consent 
immediately to receive them.  For thus said our lord Saint Paul: Probate 
spiritus si ex Deo sunt.  That is to say: 'Test the soul whether it comes from 
God."  But, before one may be granted the company of the Templars, the Rule 
shall be read to them, and if one wishes to studiously obey the commandments 
of the Rule, and if it pleases the Master and the Templars to receive them, 
assemble the Templars in Council and before everyone one shall reveal one's 
wish and one's desires, and make one's request with a pure heart. 
 
The phrase "the Rule shall be read to them" is somewhat metaphorical, 
meaning more than reading only the Temple Rule.  This evidences the 
importance of a lengthy process of in-depth studies, as Templar skills training, 
to have a full understanding of the principles and values of the Order. 
 
 
 
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On Excommunicated Knights 
 
Rule 12.  Recruiting Where Knights are Gathered  There where 
you know to be gathered Knights who are not excommunicated [Lat. non 
excommunicatos], there we command you to go; and if there is anyone who 
wishes to serve and join the Order of Knighthood from regions overseas, you 
should not expect worldly gain so much as the eternal salvation of their souls.  
We order them [if excommunicated] to be received on the condition that they 
come before the Bishop of that province and make known one's proposal [to 
serve Christ].  And when the Bishop has heard and absolved them, then send 
them to the Master and Templars of the Order, and if one's life is honest and 
worthy of their company, if one seems good to the Master and brothers, let one 
be received mercifully; and if one should die in the meantime, through the 
anguish and torment one would have suffered, they shall be given all the 
benefits of the Order as one of the Poor Knights of the Temple. 
 
Rule 13.  No Company with Excommunicated  In no other 
manner [than absolution] should the Templars of the Order have company with 
an obviously excommunicated person, nor shall they take any things; and this 
we prohibit strongly, because such doubtful thing could make them 
excommunicated like that one.  But if the person is only forbidden to hear the 
services of God, it would be well permitted to receive one's things for charity, 
with the consent of your Commander. 
 
On Not Receiving Children 
 
Rule 14.  Youth Tested for Strength & Wisdom  Although the 
rule of the Holy Fathers allows to receive children into religion, we do not 
advise you to do this.  For one who wishes to give to one's child perpetually the 
Religion of Knighthood [Fr. religion de chevalerie, Lat. militari religione], 
such child must nourish until such time as one can carry arms vigorously, and 
remove [Fr. arachier, Lat. delere] from the land the Enemies of Jesus Christ.  
Then the mother and father may lead them to the Order and make known to the 
Templars what one desires; and it is much better if one does not make the Vow 
[of Chivalry] when one is a child but when one is of age, and it is better if one 
does not regret than if one were to regret this.  And henceforth first one shall be 
put to the test according to the wisdom of the Master and Templars and 
according to the honesty of the life of one who requests to be in the Order. 
 
 
 
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On Templars who Stand Too Much in Chapel 
 
Rule 15. Behaving with Simple Moderation  It has been made 
known to our ears, and we have heard from truthful witnesses, that without 
restraint and without moderation you hear the services of God while standing.  
We do not condone that you behave in such a manner, rather we disapprove of 
it.  But we command as much to the strong as to the weak, to avoid scandal, 
singing the psalm called Venite, throughout the invitatory and the hymn, as 
much the strong as the weak sitting down; and saying their prayers in silence, 
and simply and without loudness, so that the one praying does not disturb the 
prayers of the other Templars. 
 
The phrase "as much to the strong as to the weak" emphasizes that above all, 
one's strength should never be used nor presented in any manner of "loudness", 
which implies expressions of "pride".  Thus, one should never use one's strength 
to be disruptive nor to demand attention.  Rather, one must be humble and 
meek, never abusing one's strength to interfere with nor seek advantage over 
the weak. 
 
Rule 16.  During the Hours of Our Lady  But at the end of the 
psalms, when the Gloria patri is sung, for prayerful reverence of the Holy 
Trinity, you rise and bow towards the altar, and the weak and the unwell incline 
their heads.  And in this manner we command you; and when the recitation of 
the Gospels is read, and the Te deum laudamus is sung, and also as all the 
praises are sung, and the matins are finished, then to be on your feet.  In such a 
manner we likewise command you to be on your feet at matins and at all the 
other hours of Our Lady [Saint Mary] [Fr. Nostre Dame, Lat. Sancte Marie]. 
 
The phrase "Our Lady" in the original Latin is "Sancte Marie", literally meaning 
"Saint Mary", which is very different from the usual references to the "Virgin" or 
"Mother" Mary.  This clearly identifies her as Saint Mary Magdalene, the 
Gnostic Apostle revered by the Templars, evidencing that the Knights Templar 
traditionally used "Our Lady" as a coded reference to Mary Magdalene. 
 
 
 
15 
 
 
On the Robes of the Templars 
 
Rule 17.  Standard Brown Clothes  We command that all the robes 
[clothes] of the Templars should always be of one colour, that is white or black 
or Burelle [Light-Brown] [Fr. buriaus, Lat. burella].  And to all the Templar 
Nobles in winter and in summer, if possible, we grant to have White Cloaks; and 
to none other is granted to have White Cloaks, if not among the aforesaid 
Knights of Christ; that those who have abandoned the life of darkness, for the 
simplicity [Fr. essamples, Lat. conditori] of white robes are recognized as 
being reconciled with their creator:  Which signifies cleanliness [Fr. blanchor] 
and complete purity [Lat. castitas].  Purity is certainty of courage and 
healthiness of the body.  For if any of the Templars do not preserve purity, they 
cannot come to eternal rest nor see God, by the assurance of the Apostle who 
said: Pacem sectamini cum omnibus et castimoniam sine qua nemo Deum 
videbit. That is to say: "Bring peace to everyone, maintain purity, without which 
none can see God." 
 
This early rule authorizing "White Cloaks" only for "Templar Nobles", practiced 
only during the first few years, strongly suggested that "all the robes of the 
Templars should always be Burelle [Light Brown]" (Rule 17).  Another 
contemporary rule initially intended for Sergeants and Squires, commands that 
all Templars "shall strictly be given Burelle" cloaks, which was quickly applied 
to all Knights Dames and Nobles (Rule 68).   
 
Rule 18.  Uniform Clothes Without Pride  But these robes 
[clothes] should be without any arrogance and without any show of pride.  And 
so we establish that no Templar shall have any piece of fur on one's robes, nor 
any other thing which pertains to the usage of the body, not even a blanket, 
unless it is of lamb or sheep.  In such manner we command everyone to have 
the same, so that each can easily dress and undress, be booted and un-booted.  
And the Drapier or one who is in such position must studiously consider and 
think to have the reward of God in all these things aforesaid, so that the eyes of 
the envious and the evil-tongued could not notice anything in the robes worn, 
that they be too long nor too short; but to the measure of those who must use 
them, and according to the size of each one we should distribute them. 
 
Rule 19.  On the Issuing of New Clothes  And if any Templar by a 
feeling of pride or for arrogance wishes to have as entitlement a nicer and better 
robe, the worst shall be given to them.  And those who receive new robes 
[clothes], must immediately return the old ones, to give to Squires and to 
Sergeants and often to the poor, according to what seems good to one who holds 
such office. 
 
 
 
16 
 
 
On Irregular Shirts 
 
Rule 20.  Uniform Exceptions for Hot Climates  Among the 
other things we establish mercifully that, for the great hardship of the heat 
which is in the countries of the East, from Easter to All Saints [day], through 
compassion and in no way as entitlement, a linen shirt shall be given to each 
one of the Templars who wishes to wear it.  
 
This rule established that for the extreme heat climate of the Middle East, the 
general requirements of Templar regalia tend to be relaxed, with various parts 
of the uniform optional or substituted.  
 
On Bed Sheets 
 
Rule 21.  Appearance Without Excess of Vice  We establish by 
the common Council that each shall have robes and bed sheets according to the 
discretion of the Master.  We expect it to be sufficient for each, after the 
mattress, one sheet and one blanket; and for a person who needs one to have a 
carpet, and always a linen blanket can well be used, that which is soft.  And 
always sleeping dressed in shirts and trousers and in shoes and belts, and there 
where they sleep shall be lighting until morning.  And the Drapier should 
provide that the Templars be so reasonably groomed that they could be 
inspected front and back; and this same manner we command to firmly 
maintain for beards and moustaches, so that no excess of vice could be noted on 
their selves. 
 
On Points and Laces of Shoes 
 
Rule 22.  Clothes Without Excess of Length  We prohibit points 
and laces on shoes, and forbid for anyone to have them; and for all those who 
serve the Order for a term we do not permit them, rather we forbid them in any 
manner to have shoes with points or laces.  For it is well known and is manifest 
that these abominable things belong to pagans.  Nor to have excess of hair nor 
robes of length.  For those who serve the sovereign creator must by necessity be 
born within and without by the promise of God himself who said: Estote mundi 
quia ego mundus sum.  That is to say: "Be born, as I am born." 
 
 
 
17 
 
 
How They Should Eat 
 
Rule 23.  Eating in Silence & Humility  In the palace, and better 
what would be called the refectory, they should eat together.  But if because you 
have not become accustomed to the signals of the other men of religion, 
whatever thing you find necessary, softly and privately, you may request to be 
brought to your place at the table, and with all humility and submission of 
reverence.  For the Apostle said:  Manduca panem tuum cum silentio.  That is 
to say: "Eat your bread in silence."  And the Psalmist:  Posui ori meo custodiam.  
That is to say: "I guarded my mouth."  That is, "I thought my tongue would fail 
me."  That is, "I held my mouth so that it would speak no wrong." 
 
On Reading the Scripture 
 
Rule 24.  Hearing Scripture at Meals  Always, at the dinner and 
supper of the monastery, shall be read the Holy Scripture, if possible.  If we love 
God and all of those Holy words and those Holy commandments, we must 
attentively desire and listen; the reader who reads the lesson will instruct you to 
hold silence before one begins to read. 
 
On Bowls and Drinking Vessels 
 
Rule 25.  Sharing Implements & Rationing Portions  For the 
shortage of bowls the Templars will eat in pairs, for one to provide for the other 
more studiously, so that neither austerity nor secret abstinence is introduced 
into the communal meal.  And this seems to us a just thing that each Templar 
have equal measures of rationing wine in one's cup. 
 
While many of the rules seem to "micro-manage" details of the daily lives of the 
Templars, it must be remembered that this was not a concept of mere 
"membership" in some club or fraternity.  The Temple Rule was a "Monastic 
Rule", literally a constitutional Charter for governing the monastic life of the 
Brothers and Sisters in Templar churches, castles and fortresses which were 
essentially monasteries.  Most of the rules were needed only for management of 
that monastic life of the Order. 
 
 
 
18 
 
 
On the Eating of Meat 
 
Rule 26.  Minimizing the Serving of Meat  Three times is 
sufficient for you to eat meat in each week, except during Christmas, or the 
feasts of All Saints, or the Assumption, or of the Twelve Apostles. For the 
custom of eating meat is understood to corrupt the body.  But if it was on a 
Tuesday that the monks refrained from meat, the next day it should be given 
plentifully to them.  And on Sunday to all the Templars of the Order, and the 
Chaplains, and the clerics shall be given two meals of meat in honour of the 
Holy resurrection of Jesus Christ.  And the others of the household, that is the 
Squires and Sergeants, shall be content with one meal and for such to give 
thanks to God. 
 
On Meals for Weekdays 
 
Rule 27.  Meals Predominantly Vegetarian  On the other days of 
the week, that is Monday, Wednesday and the same on Saturday, the Templars 
shall have two or three meals of vegetables or grains, and we establish that this 
should be sufficient, and thus command for this to be maintained.  For one who 
does not eat of one meal will eat of the other. 
 
Of an average three meals a day totaling 21 meals a week, to "eat meat" was 
authorized only "three times", thus being only 15% of the Templar diet.  This 
establishes that the Templars were 85% vegetarian. 
 
On Meals for Fridays 
 
Rule 28.  Holiday Meals  On Fridays meat shall be given 
communally to the whole congregation, for reverence of the passion of Jesus 
Christ, and fasting from All Saints until Easter, except not on Christmas Day, 
nor the Assumption, nor the feast of the Twelve Apostles.  But the weak and sick 
Templars are not held to this.  But from Easter until All Saints they can eat 
[meat] twice, as long as there is no general fast. 
 
 
 
19 
 
 
On Giving Thanks to God 
 
Rule 29.  Silent Prayer of Grace at Meals  All times after eating 
and after dinner, all the Templars should give thanks to God in silence, if the 
church is near to the palace where they eat, and if it is not so close, in that same 
place, with a humble heart giving thanks to Jesus Christ who is our Lord 
Provider.  The remains of broken bread shall be given to the poor, and the 
whole loaves shall be kept.  Although the reward of the poor, which is the 
Kingdom of Heaven, without doubt will be given to the poor, just as the 
Christian faith recognizes you among them without doubt, we command that a 
tenth of the bread be given to your Almoner. 
 
On Taking the Light Meal 
 
Rule 30.  Evening Wine in Moderation  When day fades out and 
the night comes, hear the signal of the bell or the call, or according to the 
customs of that country, all of you will prepare to come to the gathering.  But we 
command first to take the general light meal [Fr. collation, Lat. collatio]; but 
we place this light meal in the arbitration and in the discretion of the Master.  
When he wills water and when he will command by mercy a light wine, it shall 
be given reasonably.  Truly, it should not be taken in excess, but in moderation.  
For Solomon said: Quia vinum facit apostatare sapientes.   That is to say, that 
wine compromises the wise. 
 
On Keeping Silence 
 
Rule 31.  Silence at Bed Time  When the Templars emerge from the 
gathering, they have no permission to speak openly unless it be for an 
important need.  But each shall go silently and quietly to one's bed, and if one 
has need to speak to one's Squire, softly and quietly to say what one has to say.  
But if by chance as they emerge from the gathering, for great necessity of the 
needs of the Order or of the state of the household, that by chance the next day 
could not suffice to meet this need, we establish that the Master or a group of 
elder Templars governing the household after the Master, could speak 
appropriately.  And for this we command it to be done in such a manner. 
 
Rule 32.  Prohibiting Idle Words  For it is written:  In multiloquio 
non effugies peccatum.  That is to say, that:  "To talk too much is not without 
sin."  And elsewhere:  Mors et vita in manibus lingue.  That is to say:  "Life and 
death are in the power of the tongue."  And in saying that, we prohibit idle 
words and wicked bursts of laughter in all forms.  And if anything is said in such 
speaking which should not be said, when you go into your beds, in all humility 
and in pure devotion, we command you to say the prayer of the paternoster. 
 
 
 
20 
 
 
On Overworked Templars 
 
Rule 33.  Late Mornings for the Overworked  Those Templars 
who are overworked for the great needs of the Order, may allow themselves not 
to rise in the mornings, by the assent and consent of the Master or of those who 
are charged with such office.  But they must say for morning prayers thirteen 
paternosters, if one is established as such [overworked], in such a manner that 
the words be in accordance with the heart.  Thus said [King] David:  Psallite 
sapienter.  That is to say: "Sing wisely."  And elsewhere the same David said:  In 
conspectu Angelorum psallam tibi.  That is to say:  "I will sing to you before the 
angels."  And this thing shall be at all times at the discretion of the Master or of 
those who are charged with such office. 
 
On the Communal Life 
 
Rule 34.  None Elevated in Strength Nor Weakness  One reads 
in the Holy Scriptures:  Dividebatur singulis prout cuique opus erat.  That is to 
say, that:  "To each was given according to one's need."  For this we say that no 
person shall be elevated among you, but must be caring for the sick; and one 
who is less unwell [stronger] shall give thanks to God and not be troubled; and 
one who is more unwell shall humble oneself for one's infirmity and not become 
proud for seeking mercy.  In such manner all the members will be in peace.  
And we prohibit for anyone to embrace excessive abstinence; but to firmly keep 
the communal life. 
 
This develops the theme that one's strength must never be abused, and imposes 
an obligation to respect the weak.  It declares that "no person shall be elevated" 
and the strong must "give thanks to God" for it and care for the weak. 
 
This rule introduces a new concept for a deeper understanding of the sins of 
pride and excess, which are forbidden throughout the Temple Rule:  Here is 
explained that one can also be "proud for seeking mercy", even taking pride in 
one's weakness to gain advantage of sympathy.  Likewise, one can behave with 
"excessive abstinence", even taking pride in the exaggerated expression of one's 
apparent modesty.   
 
Therefore, the Templars considered even pride in one's weakness, or excess in 
one's expression of modesty, as merely alternate forms of the sin of pride.  
Essentially these constitute pride in expressions of apparent humility, best 
encapsulated in the phrase "pride in false humility". 
 
 
 
21 
 
 
On the Master 
 
Rule 35.  Redistribution of Equipment  The Master can give to 
whomever one wills the horse of a Templar and armaments, and anything that 
one wills, and the Templar who had possession of that thing which was given 
must not be troubled nor agitated: for know with certainty that if one becomes 
angry [at this] one would be acting against God. 
 
On Giving Advice 
 
Rule 36.  Those of Wisdom Called to Council  Those Templars to 
be called to the Council, are those who the Master knows to have wisdom and to 
give beneficial advice; for thus we command, and not to take everyone.  For 
when it occurs that they want to deal with important matters, such as to grant 
communal land, or to speak of the affairs of the household, or of receiving a 
[new] Templar, thus, if it pleases the Master, it is appropriate to assemble all of 
the congregation and to hear the advice of the whole Council; and that which 
seems to the Master more or most beneficial, he shall do. 
 
On Templars Sent Overseas 
 
Rule 37.  Exemplary Good Behaviour  Templars who will be sent 
through diverse parts of the world must strive to keep the commandments of 
the Rule according to their ability, and to live without excess of food and drink 
[Lat. cibo et potu], and to live without reproach; and so that they could have 
good reports from outsiders, so they would not disgrace by deed nor by word 
the purposes of religion, and that they set an example of good works and 
wisdom; above all that those with whom they associate and those in whose 
hostels they lodge will be bestowed with honour.  And if possible, the nights 
should not be without lighting in the house where they stay or lodge, so that the 
shadowy Enemies would not lead them astray unto wickedness, which God 
forbids of them. 
 
This rule essentially requires all Templars to serve as "Good Will Ambassadors" 
(modern term), favourably representing the Templar Order to the outside 
world, by setting an example of honourable behaviour, thereby elevating the 
standards of others. 
 
On Keeping the Peace 
 
Rule 38.  "Provocateur" Rule  Every Templar must diligently 
ensure that one does not provoke another Templar to wrath or anger, for the 
sovereign mercy of God holds both the strong and the weak equal in the name of 
charity. 
 
22 
 
How the Templars Should Go About 
 
Rule 39.  Obeying Commands Without Delay  It is appropriate 
for all the Templars who are professed, to carry out Holy service, and to gain the 
glory of the heavenly blessings, and to escape the fear of the fires of hell, that 
they maintain strict obedience to their Master.  For nothing is more valued by 
Jesus Christ than to keep obedience.  For as soon as anything will be 
commanded by the Master or by one whom the Master has given authority, it 
shall be done without delay just as if God himself had commanded it.  For thus 
said Jesus Christ, and it is the truth, through the mouth of [King] David:  Ob 
auditu auris obedivit mihi.  That is to say:  "He obeyed me as soon as he heard 
me." 
 
Rule 40.  Going to Town by Permission  For this we pray, for the 
Templar Knights [and Dames] who have abandoned their own wills, and for all 
the others who serve for a term we pray and firmly command that they not 
presume to go into town nor into the city without consent of the Master or from 
one who has been charged with such office; except at night to the Sepulchre and 
to the places of prayer which are within the walls of the city of Jerusalem. 
 
Rule 41. 
 Continuing in Last Known Command  Here [on 
Templar territories] they can go out in pairs of two Templars together, and in 
other manner shall not go out neither in the day nor at night; and once they 
have stopped at a hostel, neither Knight nor any Squire, nor any Sergeant may 
visit to the lodge of another for the purpose of seeing him or speaking with him 
without permission, as is said above.  We command by common Council that in 
this Order which is ordained [Fr. ordene, Lat. ordinata] by God, no Templar 
shall fight nor rest according to one's own will, but according to the commands 
of the Master, under whom all must follow, that they can follow this declaration 
of Jesus Christ who said:  Non veni facere voluntatem meam, sed ejus que misit 
me, patris.  That is to say: "I did not come to do my own will, but the will of my 
Father who sent me." 
 
The command that "no Templar shall fight nor rest according to one's own will", 
was not intended to be dictatorial nor micromanaging.  Rather, this was a 
practical rule, in the context of medieval Knights being out in the field, often 
separated from their house Masters or even field Commanders: 
 
The idea was that if a Templar was ordered to fight (or work), one must 
continue that mission indefinitely until completion, without doubting that the 
ordered mission remains in force, and without taking it upon oneself to decide 
whether the mission should be completed or not.   
 
23 
 
Likewise, if there was no order to fight, then a Templar should not take it upon 
oneself to provoke or engage in a conflict which could involve the Order in 
unnecessary war, without having the approval of the Order to do so.  If there 
was no order to work, then one should not create a project which could require 
the attention of the Order at the expense of priority humanitarian missions.   
 
In this way, each Templar maintains the status quo of continuing in the last 
known command which one received, without creating any new situations 
which could demand attention unnecessarily. 
 
How They Should Make Exchange 
 
Rule 42.  Exchange Only by Permission  Without permission from 
the Master or from one who holds such office, no Templar shall exchange one 
thing for another, nor request to, unless it is a small or petty thing. 
 
On Locks 
 
Rule 43.  Locks & Seals Only for Commanders  Without 
permission from the Master or from one who holds that office, no Templar shall 
have a lock, not on a bag nor on a case; but this shall not be held to 
Commanders of houses nor of the provinces, nor the Masters themselves.  
Without the consent of the Master or of a Commander, no Templar shall open 
letters from one's relatives nor from any other person; but, if one has 
permission, if it pleases the Master or the Commander, the letters shall be read 
to them. 
 
On Secular Gifts 
 
Rule 44.  Receiving Secular Gifts by Permission  If by gratitude 
anything is given to any Templar by a secular person, which is perishable like 
meat, one must present it to the Master or to the keeper of meats.  But if it 
occurs that any of one's friends or relatives does not wish to give it except only 
to that person, one shall not take it without the consent of the Master or of one 
who holds such office.  But if to the Templar is sent any other thing from one's 
relatives, one shall not take it without the consent of the Master or one who 
holds such office.  But these aforesaid commandments we do not want to be 
held to the Commanders nor housekeepers, who are especially charged to 
implement this function. 
 
 
 
24 
 
 
On Minor Faults 
 
Rule 45.  Confession of Mistakes  If any Templar in speaking or 
soldiering or in another manner commits a minor fault, that person oneself 
must voluntarily make known the fault to the Master, to make amends with a 
pure heart.  And if the fault is not habitual, then one shall have a light penance; 
but if the fault is too serious, then one shall depart from the company of the 
Templars, that one does not eat nor drink at any table with the Templars; but all 
alone by oneself, and to be submitted to the mercy and judgment of the Master 
and the Templars, so that one can be saved on the Day of Judgment. 
 
On Serious Offenses 
 
Rule 46.  Self-Promotion & Pride are Punished  Before all things 
we must ensure that no Templar, powerful or not powerful, strong or weak, who 
wishes to promote oneself gradually and become proud and defend one's 
offense, remain unpunished.  But if one does not wish to correct it, one shall be 
given a harsher punishment.  But if by pious counsel prayers are said to God for 
that person, and one does not wish to make amends, but wishes more and more 
to pride oneself in it, that one shall be Uprooted from the pious flock 
[Expelled from the Order]; according to the Apostle who says:  Auferte malum 
ex vobis.  That is to say:  "Remove the wicked from among you."  It is necessary 
that you remove the wicked sheep from the company of the faithful Templars. 
 
It is a grave offense to "promote oneself gradually", which generally means 
persistently seeking elevation in status within the Order, typically by pursuing 
higher titles primarily for self-aggrandizement.  The offense is especially 
committed when a person's efforts are more for self-promotion than for 
accomplishing missions of the Order as earned merit.  Willfully refusing or 
delaying any mission as leverage to demand elevation is a most egregious 
violation of this rule. 
 
This rule also establishes the principle that pride makes any wrongdoing even 
worse, as an aggravated offense.  It emphasizes that the only thing worse than 
committing an offense is to "become proud and defend" it, or "to pride oneself 
in it", requiring a "harsher punishment". 
 
When any offense is defended by persistent pride, thereby making it an extreme 
and aggravated offense, then "one shall be Uprooted", triggering mandatory 
automatic Expulsion from the Order. 
 
25 
 
Rule 47.  Disciplinary Measures by the Master  But the Master, 
who must hold in one's hand the staff and the rod  the staff, which must 
sustain the weaknesses and strengths of others; the rod, which must beat the 
vices of those who would sin  for the love of Justice, by counsel of the 
Patriarch, shall make sure to do such things.  But also, as Monseignor Saint 
Maxime has said:  "May the leniency not outweigh the offense; nor excessive 
harshness [of punishment] cause the sinner to return to wicked deeds." 
 
This rule requires that all wrongdoing must be punished "for the love of Justice" 
to protect the innocent.   
 
The Grand Master may exercise certain Emergency Powers as established in 
customary international law, as necessary for state security, to defend against 
attacks, coup or sabotage.  The key phrases "must beat the vices [and] shall 
make sure to do" highlights that these powers are not some mere privilege, but 
rather are a sacred obligation. 
 
On Rumor 
 
Rule 48.  Defamation Condemned as Evil  We command by 
divine counsel that you avoid as plague: envy, rumour, spite, slander 
[Defamation].  Thus each shall diligently guard against that which the Apostle 
said:  Ne sis criminator et susurro in populo.  That is to say: "Do not accuse nor 
malign the people of God."  But when a Templar knows clearly that a fellow 
Templar has sinned, quietly and with collegial mercy the one shall be chastised 
between the two privately, and if one does not want to listen, then join with 
another Templar, and if that one scorns the one and the other, before the whole 
chapter the one must manifestly recant [one's Defamation].  Those are filled 
with great blindness who disparage others, and many are filled with great 
sorrow who do not guard against carrying envy towards others; by which they 
will be plunged into the ancient wickedness of the Devil. 
 
Defamation was always regarded by the Templar Order as the most despicable 
and sinful practice, inherently embodying the "wickedness of the Devil".  This 
makes Defamation itself one of the evils which all Templars are sworn to fight 
against, as Defenders of Justice.  It also means that those who engage in 
Defamation are precisely those "Enemies of God" whom the Templars are 
sworn to fight and defend against. 
 
 
 
26 
 
 
That None Shall Take Pride in One's Faults 
 
Rule 49.  Pride in Faults or Deeds is Forbidden  Although all idle 
words are generally known to be sinful, those who speak them in self pride by 
their own sinfulness will go before the harsh judgment of Jesus Christ.  Which 
demonstrates to us that which the prophet [King] David said:  Obmutui et silui 
a bonis.  That is to say that in faith one must refrain even from speaking good, 
to hold silence.  Likewise one must refrain more and cease to speak evil to 
escape the penalty of sinfulness.   We prohibit and firmly forbid for any Templar 
[to recount] the brave deeds one has done in the world, which would be better 
called follies of the necessities of Knighthood, and the pleasures of the flesh 
which he had with immoral women, not to recount to any Templar nor to any 
other; and if it occurs that one hears such told by another Templar, to 
immediately make them silent; and if one cannot silence them, to immediately 
leave that place and not give one's ears of one's heart to the peddler of filth. 
 
That None Shall Ask 
 
Rule 50.  Request Equipment Only from the Master  This 
custom we command to properly keep and firmly guard among the others, that 
no Templar shall request neither the horse of the other nor their armaments.  In 
this manner it shall thus be done, if the infirmity of the Templar or the 
weakness of one's horses or of one's armour is known to be such that the 
Templar cannot go out for the needs of the Order without damage, to come to 
the Master, or to one who is in such position in this office after the Master, and 
show this need in pure faith and in true comraderie, and to thereafter remain in 
the disposition of the Master or of one who holds such office. 
 
On Horses and Squires 
 
Rule 51.  Minimal Retinue of Knights  Each Templar Knight may 
have three horses and no more, without the permission of the Master, because 
of the great burden of poverty which presently exists in the Order of God and of 
the Temple of Solomon.  To each Templar Knight we grant to have three horses 
and one Squire, and if that Squire serves charity of one's good will, the Templar 
must not beat them for any offense which one does. 
 
Many parts of the Temple Rule, such as Rules 51-53, are specific to medieval 
equipment such as horses and chivalric arms of the Middle Ages.  As a practical 
matter, in the modern era these rules would simply be interpreted as the 
equivalent (or analogous) modern equipment, such as motor vehicles and other 
working tools and equipment. 
 
 
 
27 
 
 
That No Templar Have an Ornate Bridle 
 
Rule 52.  Decorative Equipment Forbidden  We completely 
forbid that any Templar have gold or silver on one's bridle, nor on one's 
stirrups, nor on one's spurs.  This is to be followed if one buys them; but if it 
occurs that such an old harness be given to one in charity, that the gold or silver 
is tarnished, that the resplendent beauty will not be seen by others, nor pride: 
one may well have it.  But if a new harness is given to one, the Master shall 
determine what one will do. 
 
It is generally prohibited to use decorative equipment which displays or implies 
excess of wealth or pride.  Historically, this would invite enemies to target and 
attack the Knight more aggressively, to seize the attractive equipment.  
Similarly, this can motivate others to robbery or theft.  Strategically, this can 
create jealousy or envy, and provoke unethical competition or even sabotage.  
Morally, it tends to promote or endorse materialism, giving the appearance of 
valuing wealth or pride over spiritual pursuits. 
 
On Lance Covers 
 
Rule 53.  Equipment Accessible for Swift Action  No Templar 
shall have a cover, neither over shield nor over lance, as this is no benefit, 
whereas we expect that this would be greatly damaging. 
 
The principle of this rule is that all working equipment or resources must be 
accessible and ready for action at all times.  In the modern era of "information 
warfare" and "legal warfare", this can involve having reference books and 
computer data well organized and readily accessible for swift action in defense 
of Truth and Justice. 
 
On Horse-Feed Bags 
 
Rule 54.  Proper Care of Service Animals  This commandment 
which is established by us is to everyone a beneficial thing to follow, and for this 
we command that it be firmly held henceforth, that no Templar shall make a 
horse-feed bag of linen or wool principally, nor of anything else, except string-
mesh. 
 
This rule evidences a humane concern for the comfort and well-being of 
animals, to prevent their suffering and even avoid discomfort.  The underlying 
principle of this rule is the proper care of service animals, and respect for the 
benefits of their support as God's creatures. 
 
28 
 
In the intense heat of the Middle East, open feed bags (which tend to cover the 
mouth) can inhibit healthy breathing, and can cause food spoiling or grow 
infection.  A closed bag of wide-spaced string-mesh (dispensing straw through 
the holes) is used to promote "slow feeding", which stimulates health and also 
increases riding time. 
 
On Hunting 
 
Rule 55.  Hunting Forbidden for Animal Rights  We collectively 
forbid any Templar to hunt a bird with another bird.  It is not fitting for the 
religious to engage in pleasures, but to hear willingly the commandments of 
God and to be often in prayers and each day to reconcile with God, with tears in 
one's prayers, the sins which one has committed.  Nor shall any Templar 
presume to go especially with such one who hunts a bird with another bird.  As 
it is fitting for every religious person to go simply and humbly and without 
laughing nor speaking many words, but reasonably and not shouting loudly: 
And for this we command especially to all Templars, that they not to go in the 
woods with longbow nor crossbow, to hunt animals, nor accompany one who 
would do so, unless out of love to protect them from faithless pagans.  Nor 
should you go after dogs, nor shout, nor chatter, nor spur on a horse for desire 
to hunt a wild beast. 
 
A sacred doctrine of kindness to animals, and moral rights of animals as God's 
creatures, is established here as a core part of Templar values.  Hunting for 
pleasure is defined as inherently sinful.  Using one animal to hunt another is 
considered immoral and wrongful.  Dogs, who are among the most emotional 
and affectionate of God's creatures, are especially protected from any 
interference. 
 
On the Lion 
 
Rule 56.  "Lion" Rule Doctrine of Self-Defense  It is the truth 
that to you is given especially, as if by a debt, that you must give your lives for 
your Brothers [and Sisters], just as did Jesus Christ, and defend the land from 
pagan miscreants who are Enemies of the Son of the Virgin Mary.  That 
aforesaid prohibition [against hunting] does not apply to the lion, as it comes 
circling and searching that it can devour, and its hands are against everyone and 
the hands of all are against it. 
 
This rule is the famous mandate that Templars "must give your lives" for one's 
fellow Templars, as part of Self-Defense of the Templar Order as an institution. 
 
29 
 
This "Lion" Rule declares that the mandate for care of and kindness to animals 
"does not apply" to lions or such dangerous predators which threaten "against 
everyone".  This reflects the Common Law doctrine of "Self-Defense", 
customarily defined to include defense of oneself and also of others.  This 
proves that all rules mandating peaceful conduct "do not apply" in situations of 
Self-Defense of oneself or others. 
 
The "Lion" Rule also has a metaphorical meaning which is direct and 
abundantly clear:  It declares that any rules of politeness "do not apply" in 
rightful response to any form of predatory behaviour. 
 
How They May Have Lands and Workers 
 
Rule 57.  Taking Rights Only Justly by Law  This type of new 
Religion [Lat. genus novum religionis] we believe by the Holy Scriptures and 
by divine providence took its beginnings in the Holy Land of the East.  Let it be 
known that this Religion of Knights [Lat. religionis miliciam], and thus 
Religion by armed Knighthood [Lat. sic religio per militiam armata], are 
permitted to strike the enemies without sin [Lat. hostem sine culpa feriat].  For 
this we judge that by right you are called Knights of the Temple, with double 
merit and special virtue [Lat. speciale probitatis], and permitted to have lands 
and workers, houses and fields to hold and govern Justly, and take your rights 
to them only as specifically established. 
 
No Specific Intent to Kill  The original phrase "to strike the enemies" (from 
the earlier Latin) reveals that the true intent of Templar warfare was only to 
"strike", without any specific purpose to "kill", highlighting an emphasis on 
defensive and proportional force without destructive intent. 
 
Right to Own Property  The authorization to "have lands and workers" 
does not imply any supposed conquering of lands, but rather is simply a 
declaration of the right to keep and own personal property.  That was a 
necessary clarification, that although Templars should not hold personal 
property while residing in monastic facilities of the Order, they are permitted to 
own an estate. 
 
Lawful Rights Upholding Justice  To "take your rights" to property "only 
as specifically established" requires that it must be lawfully acquired, without 
violating the rights of others, by exercising one's rights under law.  It also 
mandates that the Templars must "govern Justly" over their holdings, 
possessions and estates. 
 
 
 
30 
 
 
On Tithes 
 
Rule 58.  Permitted to Receive Tithes from the Order  You who 
have abandoned the pleasant riches of this world, we believe you to be subjects 
of good will and poverty; thus we establish for you who live the communal life 
to receive tithes.  If the Bishop of the institution to whom the tithe should be 
rendered by right wishes to give it to you in charity, with the consent of the 
Council, they may give from those tithes which the Church possesses.  But if any 
layman still retains those tithes of his patrimony to his detriment against the 
Church, and wishes to leave them to you, by the grant of the Prelate and of his 
Council he can do so. 
 
This rule introduced a historic new concept, that "tithes" (donations) can be 
paid not only by individuals to the Church, but rather the institution itself can 
also pay "tithes" (a portion of donations) to individuals.  This established a new 
tradition unique to the Knights Templar, that the Templar Order could pay 
tithes to its Knights and Dames, and the Templar Priesthood could pay tithes to 
its own Clergy.  The original phrase, permitting those "who live the communal 
life to receive tithes", refers to the essence of "communal life" as giving one's 
full-time service, skills and talents to the Templar Order. 
 
Opportunities of the Order  This establishes the Common Law legal 
doctrine of "Institutional Opportunity":  All donations of "tithes" can only be 
shared with an individual Templar by permission, if the head of the "institution 
to whom the tithe should be rendered by right, wishes to give it to you in 
charity, with the consent of the Council". 
 
On Giving Judgments 
 
Rule 59.  Chivalric Judges to Protect the Weak  We know for 
having seen that persecutors are without number and people who like conflicts 
and strive to cruelly torment others and the faithful of the Holy Church.  By the 
clear pronouncement of our Council [of Troyes], we mandate that if anyone is in 
the regions of the countries of the East or in any other place, and requests 
anything of you, for the weak and for the love of Truth we command you to 
Judge the matter, if the other party wishes to allow it.  This same 
commandment shall be held perpetually in all matters which will be bound to 
you. 
 
This rule confirms the values of Justice as being at the heart of chivalric duties, 
especially in their interactions with the general public.  It commands the 
Knights and Dames to uphold Justice by serving as Judges over various 
disputes, requiring "for love of Truth to Judge the matter".   
 
 
 
31 
 
 
On Elder Templars 
 
Rule 60.  Care 
for Elder Templars  We command by 
compassionate counsel that the Elder and weak Templars shall be diligently 
honoured and shall be regarded according to their weakness; and, preserved by 
the authority of the Rule in those things which are necessary to their bodies, 
shall not be in any manner in distress. 
 
On Unwell Templars 
 
Rule 61.  Support for Unwell Templars  Templars who are unwell 
shall be given diligent help and care, and be served, according to what the 
Gospel says, and Jesus Christ:  Infirmus fui et visitastis me.  That is to say:  "I 
was sick and you visited me"; and this shall not be forgotten.  For those 
Templars who are unwell must be treated gently and diligently, that by such 
service without doubt you will gain the Kingdom of Heaven.  Thus we command 
the Infirmier to provide diligently and faithfully those things which are 
necessary for diverse illnesses, such as meats, other meats, birds, and all other 
foods which support good health, according to the means and ability of the 
house. 
 
On Deceased Templars 
 
Rule 62.  Honouring Deceased Templars  When any Templar 
passes from life to death, from which nobody is exempt, we command with a 
pure heart to sing the mass for their soul, to perform the services of God by the 
Priests who serve Christ and are with you for a term out of charity, and all the 
Templars who are present where the body is and are with you for a term out of 
charity, throughout seven days, to say one hundred paternosters.  And all the 
Templars under the command of that house where that Templar passed must 
say the hundred paternosters, as is said above, from the time they know of the 
death of that Templar, by the mercy of God.  Additionally we pray and 
command by pastoral authority [Fr. par l'autorit pastoral, Lat. pastorali 
auctoritate], that a pauper be fed with such meat and such wine throughout 
forty days for the deceased Templar, just as if that Templar were alive.  All the 
other offerings, which had been made without discretion upon the death of 
Templars and on the holidays of Easter and on other holidays, to which the 
Poor Knights of the Temple have become accustomed by their own wills, in all 
manners we prohibit. 
 
Order Within a Priesthood  This rule features an unexpected phrase, 
"we command by pastoral authority", thereby declaring that this command 
itself (like all other commands) is an exercise of ecclesiastical authority of the 
Order, based upon the Ancient Priesthood of Solomon. 
 
32 
 
Rule 63.  Self-Sacrifice for Fellow Templars  But day and night 
your prayers shall be with a pure heart, so that they can compare with those of 
the most wise of all the prophets; who said:  Calicem salutaris accipiam.  That 
is to say:  "I will take the chalice of salvation."  That is:  "I will avenge the death 
of Jesus Christ by my death.  For just as Jesus Christ gave his body for me, I 
also am prepared in such manner to give my life for my Brothers [and Sisters]."  
This is an appropriate offering; truly a living sacrifice and very pleasing to God. 
 
On Priests and Clergy who Serve in Charity 
 
Rule 64.  Supporting the Church of Our Lady  All offerings and 
all forms of alms in whatever manner they be made, to the Chaplains and to the 
Clergy and to others who remain for a term in charity, by the entirety of the 
common Council [of Troyes], in all forms we command you to give them.  The 
servants of the Church, according to the authority of Our Lady of God [Fr. 
Damedieu], have only food and clothing, and do not presume to have any other 
thing, unless the Master by one's good will wishes to give them [something] out 
of charity. 
 
Giving Non-Profit Donations  Templars are required to actively make 
charitable donations and contributions, in all ways possible, at all times 
possible.  Accordingly, to be a "Templar" necessarily means to actively volunteer 
for charitable and non-profit organizations, and to proactively and generously 
donate to charitable and non-profit causes, as frequently and meaningfully as 
possible. 
 
Priestly Authority of Our Lady  This evidences the authentic doctrinal 
philosophy of the medieval Templars, that the "authority" which the Templar 
Priesthood "possesses" is precisely the authority of "Our Lady of God", as 
representing the feminine face of God. 
 
Clergy of Templar Priesthood  This rule defines "servants of the Church" 
as being those who are under the direct authority and command of the Templar 
Grand Master, meaning the Templar Clergy of the ancient Priesthood of the 
Temple of Solomon, as the denomination of Ancient Christianity. 
 
On Secular Knights 
 
Rule 65.  Service in Secular or Monastic Chivalry  There are 
Knights [and Dames]  in the Order of God  and  of the Temple of Solomon, who 
serve for mercy and remain with you for a term; whom we, for mercy, ask and 
indeed firmly command you, that if during [their term] the power of God takes 
any one of them to one's end, for the love of God and for collegial mercy, one 
pauper shall have seven days of food for that one's soul, and every Templar 
being in that house shall say thirty paternosters. 
 
33 
 
Under the header "Secular Knights", this rule specifies that some Knights and 
Dames are "in the Order of God" in its monastic aspect, "and" (indicating 
separately) others are "of the Temple" in its chivalric aspect, serving "for a 
term". 
 
By definition, the term "secular" means that such Knights and Dames can be 
from any religion, or even no religion at all.  Serving "for a term" means by a 
contract of professional commitment, without any requirement for monastic 
vows nor participation in the ecclesiastical life of the Order.  It is sufficient for 
Secular Knights and Dames to profess the Vow of Chivalry, and to live by the 
Temple Rule, Code of Chivalry and the Templar Code, as defenders of the 
principle of Faith including all religions.   
 
On Secular Knights who Serve for a Term 
 
Rule 66.  Leaving the Order in Good Standing  To all the Secular 
Knights [and Dames] who desire with a pure heart to serve Jesus Christ for a 
term and [to serve] the Order of the Temple of Solomon, we command to 
faithfully purchase an appropriate horse and armaments and whatever will be 
useful to them for such needs.  Additionally we command for both parties to put 
a price on the horse and to put that price in writing, that it not be forgotten; and 
all things needed by the Knight, his Squire and his horse for their lives, and 
even the horseshoes, shall be given according to the means of the house by 
collegial charity.  If during the term by chance it occurs that the horse dies in 
service to the Order, if the house has the means, the Master shall replace it.  If 
at the end of his term the Knight wills to return to his country, half of the price 
of the horse the Knight shall leave for charity to the house and the other half if 
he wishes he shall receive from the alms of the Order. 
 
This rule documents that the Templar Order had a standard arrangement of 
service "for a term", evidencing that many Knights and Dames were not only 
allowed, but actually expected, to eventually leave the Order.  These facts prove 
that despite popularized misconceptions, it was not prohibited to leave the 
Order, and there was certainly no supposed punishment for doing so. 
 
The provision that a departing Knight or Dame should be given half the price of 
one's horse reveals a practice of giving a "parting bonus" for a person leaving 
the Order after meritorious service.  This confirms that leaving the Order was 
not only permitted, but is something that was usually done very much in good 
standing. 
 
 
 
34 
 
 
On the Commitment of Sergeants 
 
Rule 67.  Sergeants & Adjutantes by Commitment  Whereas the 
Squires as much as the Sergeants, who wish to serve in charity in the Order of 
the Temple for the salvation of their souls and for a term, come from diverse 
regions, to us it seems beneficial that their Commitments be received, that the 
envious enemy does not put into their hearts for those to renounce, nor to 
retreat from their good promises. 
 
This rule establishes that Sergeants are admitted by making a "Commitment" of 
service, and thus not by monastic vows.  Accordingly, Sergeants are analogous 
to Secular Knights, who swear to live by the Temple Rule, the Code of Chivalry 
and the Templar Code, but are not required to participate in the religious or 
ecclesiastical aspects of the Order.  The key phrase that "Commitments be 
received" implies they are physical objects to be received in hand, thus 
evidencing that they are written Commitments. 
 
On White Mantles 
 
Rule 68.  "White Cloaks" Became Light Brown  By the common 
counsel of everyone in Council we forbid and command to be Expelled, as a 
familiar vice, those who without discretion being in the Order of God and the 
Knights of the Temple, that Sergeants and Squires shall not have White Cloaks, 
from which has occurred great damage to the Order; for in the regions beyond 
the mountains have been false Templars and the married and others, who 
would say they were Templars of the Order; but they were of the world.  Those 
brought us so much shame and damage to the Order of Knighthood, that those 
same Squires prided themselves in it;  for this caused many scandals to arise.  
Therefore [they] shall assiduously [strictly] be given black robes [clothes]; but if 
those cannot be found, such which can be found in that province, those shall be 
given; or whichever shall be the lowest price, known as Burelle [Light Brown]. 
 
This evidences that the famous Templar "White Cloaks", used only during the 
first few early years, soon fell out of use by the Order.  This Rule, originally 
intended for Sergeants and Squires, became increasingly used to modify and 
phase out the White Cloaks for all Knights and Dames.  Applying the theme of 
"Burelle" (which comes from the French word "beurre" for "butter"), the 
Templar robes were actually required to be a buttery cream color, which is 
basically a sand-colored light brown. 
 
35 
 
"White Cloaks" Rule  This "White Cloaks" Rule condemns "false Templars" 
who are "of the world" of "pride" by unauthorized self-aggrandizement, under 
penalty of "command to be Expelled".  Accordingly, wearing a White Cloak 
became a symbolic metaphor of usurping falsely claimed authority.  If any 
Templar falsely claims or portrays oneself as having exaggerated and 
unauthorized authority, displaying false pride in furtherance of worldly 
ambitions such as status, that offense requires mandatory automatic Expulsion 
from the Order. 
 
On Married Templars 
 
Rule 69.  Admitting Married Templars  If those who are married 
request the comraderie and blessings and devotions of the Order, we grant that 
you receive them in such manner, that each upon their death grants [to the 
Order] a portion of one's estate and all which one will acquire from now on.  
Meanwhile one must lead an honest life and endeavor to do good towards the 
Templars.  But one must not take to wear white robes, nor the White Cloaks; 
And if that Lord dies before his Lady, the Templars must take the portion of his 
estate, and all remainder shall be for sustaining the life of the Lady; because it 
would not seem right to us that such worldly Brothers should reside in one 
house with Templars who have pledged their purity to God. 
 
This Rule clearly allows married men to join the Templar Order, and does not 
actually discriminate against them.  However, it does address some traditional 
concerns that married life inherently carries worldly demands which could 
interfere with active contributions to the chivalric missions. 
 
The deeper underlying principle and spirit of this Rule is really an obligation of 
married brothers to be sensitive to the burden of sacrifice made by the 
unmarried Knights.  This requires the humility and modesty to avoid calling any 
attention to one's marriage.  The practical solution established by this Rule was 
a requirement for married brothers to be seen making major contributions to 
the Templar Order. 
 
On Sisters 
 
Rule 70.  Accepting Sisters with Monastic Modesty  The 
company of women is a dangerous thing, in that the old Devil through the 
company of women has misled many from the straight path to heaven.  From 
now on ladies should not be received as Sisters in the Order of the Temple; 
thus, very dear Brothers, henceforth it is not appropriate for this practice to 
become a custom, that the flower of purity will always appear among you. 
 
36 
 
This rule was authentically limited  to the context of monastic life.  It specifies 
that it is the "company of women", in particular "among you", which could 
undermine the monasticism of the men, and not merely the fact of women 
being admitted to the Templar Order.  This meant that ladies should not to be 
"received as Sisters" only within Templar houses where the celibate monastic 
brothers were living.  Accordingly, women could be admitted as Sisters and 
Dame Templars otherwise, and could reside in female monasteries (convents) 
of the Templar Order. 
 
The qualifying phrases "From now on henceforth" reveal that during the 
foundational 12-year period from 1118  1129 AD, some women in fact had been 
admitted as Sisters and Dame Templars.  The statement that it was "not 
appropriate for this practice to become a custom" confirms that such "practice" 
of admitting women did in fact already exist.  It also clarifies that the only intent 
of this rule is for that established practice to not be promoted as a "custom", 
meaning that women should not be proactively recruited into the Templar 
Order. 
 
Therefore, the authentic Rule was simply to ensure a reasonable degree of 
separation of the female Dames from the male Knights, primarily for the 
purposes of modesty supporting a focus on monastic spirituality. 
 
That They Not Have Familiarity with Women 
 
Rule 71.  Limited Contact & Modesty with Women  We believe it 
to be a dangerous thing in every religion [Fr. a toute religion, Lat. omni 
religioni] to look too much upon the face of a woman.  And for this none of you 
shall presume to kiss a woman, neither widow, nor young girl, nor mother, nor 
sister, nor aunt, nor any other woman; and therefore the Knighthood of Jesus 
Christ must avoid in all manners to kiss any women, by which men have 
perished many times, that they can converse and remain perpetually with a 
pure conscience and a sure life before the face of God. 
 
In this rule, the idea that it is "dangerous to look too much upon the face of a 
woman" is not the commandment.  Rather, as indicated by the words "for this" 
and "therefore", it is only mentioned as a reason for the real policy, which is to 
"avoid to kiss any women".  Moreover, the specific commandment is actually 
not to "presume" to kiss a woman, which means only not to take initiative. 
 
Accordingly, provided that the man does not "presume" to seek a kiss, the 
woman exercises her own initiative to give a kiss, and the man cannot "avoid" 
the woman's clear intention to kiss him, then such kiss is not prohibited. 
 
Therefore, even this 12th century rule is not incompatible with accepting women 
into the Order as Sisters and Dame Templars (provided only that the Brothers 
should not take to actually kissing them by their own initiative). 
37 
 
 
Such rules which limited interaction with women are most accurately 
interpreted simply as traditional requirements for modesty, respect and 
professionalism, to accommodate women into the Templar Order in an 
appropriate way. 
 
Not Being Godparents 
 
Rule 72.  Brothers & Sisters Avoiding Worldliness  We 
command to all of the Templars that none from now on shall dare to hold 
children over the [baptismal] font, and none shall be ashamed to refuse to be 
godfathers or godmothers; as this [worldly] shame brings more glory than sin. 
 
The intent of this Rule was essentially to discourage major commitments to 
worldly life, although it was not a strict requirement.  The reference to Templars 
also being "godmothers" is conclusive proof that women were in fact admitted 
into the Order as Sisters and Dames Templar.  Indeed, if there were no women 
in the Templar Order, there would certainly be no need to write a 
commandment to prohibit being "godmothers". 
 
On the Commandments 
 
Rule 73.  Rules Administered by Grand Master  All of the 
commandments which are said and written above in this present Rule are 
within the discretion and in the guardianship of the Grand Master. 
 
This rule provides for Emergency Powers, as established in customary 
international law, placing enforcement of and exemption from the Temple Rule 
at "the discretion of the Grand Master". 
 
 
 
 
 
 
 
 
38 
 
 
Selected Additional "Hierarchical" Rules 
 
After the Temple Rule was translated into Old French ca. 1138 AD, it was later 
expanded with additional "Hierarchical Rules" which increased it to 609 rules 
by ca. 1150 AD, up to 656 rules by ca. 1250 AD, and finally up to 685 rules by ca. 
1290 AD.  All of those later rules remained within the context and general 
framework of the original 72 Rules, which continued to serve as the core 
principles of the way of life in the Templar Order. 
 
Many of the "Hierarchical Rules" simply repeated many of the same rules, such 
that only a few of them were actually new and separate rules.  This part presents 
a restorative and comprehensive selection of those which are unique and 
distinct as separate rules, and which are most relevant to the accurate 
interpretation and authentic practice of the original 72 Rules as the founding 
Charter of the Templar Order. 
 
 
Here Begin the Provisions of the Temple 
 
 
Rule 77. 
 
Entourage of Templar Masters  The Master must 
have one Templar Chaplain one Templar Sergeant and one courtly Valet  
And he must have one Saracen Scribe [as interpreter], and one Turcopole 
[Muslim] who must be kept in the caravan [entourage]. 
 
Note that the term "Master" here includes the Grand Master, but also refers to 
any other leader of a Branch or outpost of the Order, such as a Prior, 
Commander, or Master of a monastic house. 
 
Saracen Scribe  The term "Saracen Scribe" specifically meant a Knight or 
higher Nobility from the Sultan Salahadin (also spelled "Saladin" by European 
historians), as an official delegate received from the Royal Order of Salahadin.  
This reveals an established practice of some degree of diplomatic relations 
between the two sovereign Orders of Chivalry, despite otherwise being 
opponents. 
 
Arab Turcopole  A "Turcopole" is a native or ethnic Arab, traditionally from 
Syria, and usually culturally Muslim but independent, typically from mixed 
Muslim and Christian parents, serving as light cavalry at arms supporting the 
Templar Knights.   
 
39 
 
Muslim Membership  This rule established that Templar leaders  and 
even the Grand Master  "must have" both a "Saracen Scribe" from Salahadin 
and an armed "Turcopole", as permanent fixtures in one's personal entourage, 
including in one's camp or even in one's own tent.  This demonstrates a strong 
level of mutual trust, and evidences a prominent tradition of the closest possible 
cooperation with Arabs and Muslims.  It further evidences an authentic role for 
general participation of Muslims in the Templar Order.   
 
 
Rule 92. 
 
Autonomy of Templar Subdivisions  When the 
Grand Master departs from the Kingdom of Jerusalem, he may leave in his 
place another Templar, and one who remains in his place does not hold 
powers, except to advise on anything which happens in the territory and which 
the Grand Master cannot come for, and to hold Council, and bear arms: as all 
are within his command.  The Grand Master should not send any Templar in his 
place to the territory of Tripoli nor Antioch, over those who are its 
Commanders, except to be present for anything which may arise in the territory, 
to advise and in these things they should obey him.  If the Grand Master 
wishes to send one of the worthy Templars of the Order overseas in his place for 
the needs of the Order, he should do so by Council and send. 
 
This rule establishes the basic principle for the status of Branches of the 
Templar Order, as being autonomous.  In particular, this applies to Grand 
Priories, Priories and Commanderies, as well as any territories of the Order.  It 
describes how the Grand Mastery practices a policy of non-interference in the 
internal affairs of subdivisions, rather providing strategic support to the 
divisional leadership. 
 
 
Rule 151.  
Gathering Food Without Hunting  All gathering 
of food is forbidden to monastic Templars, both the food of the house and of 
other people, except for green vegetables of the fields, and fish, and birds, and 
wild animals, if they know how to take them without hunting; for hunting is 
forbidden in the Rule. 
 
The prohibition against hunting (Rule 55) is confirmed here as a doctrine of 
kindness to animals, allowing to "take them" for food, but only "without 
hunting", and thus only by humane and peaceful means.  The practice of 
gathering food for "other people" indicates a reason why "hunting is forbidden", 
that Templars should not be seen openly using weapons of warfare during 
peacetime.  By providing another reason, this appears to be motivated by the 
underlying Templar doctrine of kindness to animals. 
 
 
 
40 
 
 
 
Rule 256.  
Punishment for Damage from Hunting  If a 
Templar hunts, and damage comes of it, the habit [uniform] is at the discretion 
of the Templars whether to take it or leave it remain. 
 
This clarifies another reason why hunting is forbidden (Rule 55), emphasizing 
the likelihood of causing "damage" or harm to people or property of others, 
which could be punished by defrocking.  By providing another reason, this 
appears to be motivated by the underlying Templar doctrine of kindness to 
animals. 
 
Rule 315.  
Care of Service Animals  Each Templar must 
zealously take care of one's equipment and horses.  No Templar should run 
one's horse if it is not rested, nor gallop without permission  One may go out 
for pleasure at a walking or trotting pace.  No Templar should run one's horse 
over a complete course without permission.   No Templar may impulsively 
race one's horse against another person over half a course without permission. 
 
This commandment to "zealously take care of horses", specifically that a horse 
should be "rested", confirms the Templar doctrine of kindness to animals, 
especially for the comfort and well-being of service animals. 
 
Rule 379.  
Kindness to Animals  No Templar should place 
harness or ropes on one's horses, nor anything else in order to make them ready 
for riding, without permission.  And two Templars should not ride upon one 
horse. 
 
This proves that the famous Templar "Horsemen" Seal, depicting two Knights 
riding upon one horse, was intended as only symbolic, and does not mean that 
such was ever done.  This confirms that the Seal symbolizes the shared sacrifice 
of poverty and hardship endured by the founding Templars, with such sacrifice 
specifically shared by the Knights together with their service animals. 
 
Note that this rule was added ca. 1150 AD, while the earliest artifact of the 
Horsemen Seal is dated ca. 1158 AD, such that the rule conclusively proves the 
symbolic intent of the Seal.  It is apparent that this rule was added prior to or in 
connection with adopting the Horsemen Seal, purposely to prevent animal 
abuse from any Templars who might take the symbolism literally. 
 
41 
 
Rule 285.  
Enemies of the Templar Order  When the 
Templars have left the chapel, if they are not waging war or they have not been 
given any other command, each should go to one's place and repair one's 
armour and equipment or anything else that serves their duties of office.  And 
each Templar should ensure that the Enemy [Satan] does not find one lazy, for 
the Enemy attacks more boldly and more willingly with Evil desires and vain 
thoughts and mean words [Defamation], a lazy person than he does one whom 
he finds busy in good work. 
 
This establishes, and most directly defines, that the primary "Enemy" of the 
Templars is none other than the Biblical Satan, the Devil, who "attacks with 
Evil desires".  Templar scholarship establishes that the Enemies of the Order are 
essentially those who are involved with doing Evil works of Satan, and thus are 
actually evildoers in general, and Secret Societies of Satanists specifically, 
including even those who may pretend to be Christians. 
 
Rule 339.  
Role of Elders of the Order  And let it be known 
that the Elders of the Order and those who cannot perform their duty for the 
benefit of their souls and of the Order should act in this way:  For let it be 
known that harm comes to the Order when a Templar keeps equipment [and 
holds titles] without doing one's duty to the Order.  The Elders should set a 
good example to the others, and should zealously ensure that they do not 
commit any offense, not in anything, so that especially the young Templars 
should be mirrored in them, and from the behaviour of the Elders the young 
should learn what behaviour they should adopt. 
 
 
Here Begin the Provisions of the Turcopoles 
 
Rule 169.   
Turcopoles as Templar Brothers  A Brother 
Turcopole if he is in lodgings or in camp, and alarm is raised the Marshal 
should signal to him once what he must do.  And that Turcopole must go out to 
any place, and send reinforcements, to that area where the alarm is, one or two 
Turcopoles to see what it is; and then he must inform the Marshal what he can 
order and direct by his command. 
 
A "Turcopole" is a native or ethnic Arab, usually a Muslim, serving both as light 
cavalry and as an expert advisor on Arabian and Muslim customs.  This rule, 
referring to a "Brother Turcopole", evidences that Arab Turcopoles were 
regularly admitted to the Templar Order as Brothers, and thus fully in general 
membership analogous to Sergeants or Secular Knights. 
 
Rule 170.   
Turcopoles Command of Knights  And when the 
Turcopole goes with the Scouts and is given five or more Knights, up to ten, they 
are under command of the Turcopole. 
 
42 
 
Rule 171.  
Turcopoles Command of Sergeants  All the 
Templar Sergeants, when they are at arms, are under command of the 
Turcopole, and without arms they are not, but the Turcopoles are, whether at 
arms or without arms. 
 
This section thus defines the role of Turcopoles serving in full chivalric 
membership in the Templar Order:  A Muslim Turcopole serves under a 
Christian Marshal, but has temporary command authority over the Knights 
when acting as a Scout, and over Sergeants when at arms. 
 
 
These are the Things for which a Templar of the 
Order of the Temple is Expelled from the Order 
 
Offenses Causing Expulsion from the Order 
 
Rule 224.  
On Simony  The first thing for which a Brother [or 
Sister] of the Temple is expelled from the Order is Simony; for a Templar who 
enters the Order by Simony cannot save one's soul.  And Simony is committed 
by gift or by promise to a Templar of the Order or to another who can help them 
to enter into the Religion [Fr. relegion] of the Temple. 
 
The offense of Simony, established by Scripture (Acts 8:9-24), primarily applies 
to positions of Clergy as an "ecclesiastical office" (Canon 149, 1, 3).  This 
highlights the ecclesiastical status of the monastic Templar Priesthood of 
Solomon.  It also indicates that this rule might not apply to Secular Knights and 
Sergeants, but only to the religious Knights and Dames of monastic vows. 
 
Rule 225.  
On Disclosure of Council  The second thing is if a 
Templar Discloses one's Council [Fr. chapistre] to any Templar of the Order 
who was not there, or to another person. 
 
Containment of Politics  Although this rule has been misinterpreted as 
supposed secrecy of beliefs or practices, its authentic text proves this idea false.  
The Old English phrase "hold Council" means to convene a meeting for 
deliberations on the affairs of the Order.  Prohibiting "Disclosure of Council" 
thus only applies to political discussions, only as reasonable confidentiality to 
contain any negativity from politics, to preserve the spiritual focus of the 
monastic Order. 
 
43 
 
No Secret Practices  Forbidding to disclose political deliberations to any 
other Templar "who was not there" proves that this is not for Templars to keep 
any activities secret from the public, but rather only to keep all politics strictly 
confined to those present at the meetings.  The mandate of secrecy for 
containment of internal politics does not permit any "secret practices" of the 
Order.  Indeed, all Templar beliefs and practices were fully written and 
preserved in the historical record for all of humanity to see and learn, and the 
activities of the Order were always of a very public nature. 
 
Rule 227.  
On Theft  The [next] thing is Theft, which is 
understood in various manners. 
 
In customary law, the "various manners" of Theft include any unlawful 
misappropriation of property, whether by removal, concealment, withholding, 
or other forms of impeding access to property, even by its destruction as 
sabotage.  It could also include any wrongful acquisition of property or benefits 
by fraud, extortion or duress. 
 
Rule 229.  
On Conspiracy  The [next] thing is to make 
Conspiracy; for Conspiracy is made by two Templars or by more in 
combination. 
 
In customary law, "Conspiracy" is a crime of combination for any unlawful 
purpose against the rights of others.  In Common Law it is often called 
"Conspiracy Against Rights".  This offense includes Conspiracy against any 
fellow Templar, against the Order itself, or even against the rights of outsiders 
or the general public. 
 
Rules 321, 46. For Shifting Blame  The "Provocateur Rule" 
commands that one "must take care to not Provoke to anger or wrath [as] a 
strict commandment" for which "Justice must be done" (Rule 321).  Provoking 
is usually Jungian Projection of shifting blame, by false accusations, to deflect 
from and "defend one's offense" and "pride oneself in it", requiring that "one 
shall be Uprooted from the pious flock [Expelled from the Order]", triggering 
mandatory automatic Expulsion (Rule 46). 
 
Rule 337.  
For Usurping Authority  No Templar, unless one is 
the heir of Nobility or descended from the heir of Nobles, should wear a White 
Mantle, nor should the other Templars permit one to do so.  But if the parent of 
any worthy person died before they could be received into Nobility, and was 
such a person which should and could be a Noble, their heir should not lose 
one's Nobility because of it.  Rather, such person may be a Knight and Templar 
of the Order and wear a White Mantle. 
 
44 
 
"White Cloaks" Rule  This command that "No Templar, unless one is 
Nobility should wear a White Mantle", is a restatement and confirmation of 
the "White Cloaks" Rule, by which wearing a White Cloak became a symbolic 
metaphor of usurping falsely claimed authority.   
 
The "White Cloaks" Rule gives real enforcement power to the commandments 
that "No person shall be elevated among you" (Rule 34), prohibiting any 
Templar "to promote himself gradually" (Rule 46).  If any Templar falsely 
claims or portrays oneself as having exaggerated and unauthorized authority, 
displaying false pride in furtherance of worldly ambitions such as status, that 
offense requires mandatory automatic Expulsion from the Order (Rule 68). 
 
Rule 430.  
For Perjury  Further you should know that there are 
some other things for which a Brother [or Sister] of the Temple could be 
Expelled from the Order.  For it is established in our Order that when the Grand 
Master or another who has the power [of office] shall make one swear upon 
the Holy Scriptures that one will tell the Truth about everything which he will 
ask you [and] if you have lied and later it is proven that you have lied you 
will be severely put to shame, and Expelled from the Order for it. 
 
This rule evidences the Templar origins of the Common Law custom and official 
practice of modern Courts of Law, demanding a "sworn" statement, swearing to 
"tell the truth, the whole truth and nothing but the truth", with notice that one 
must answer "under penalty of perjury". 
 
 
These are the Things for which a Templar of the Order 
Loses One's Habit 
 
Offenses Causing Suspension from the Order 
 
Rule 233.  
Refusing a Command of the Order  The first thing 
is, if a Templar refuses a command of the Order and persists in one's error, and 
does not wish to follow the command as it was given, one should lose one's 
habit   For it is said in our Order that when it is commanded to a Templar that 
one perform the duties of the Order one must say "On behalf of God"; and if one 
says "I will not do it", immediately that Commander shall assemble the 
Templars and hold Council for the first promise that we make is obedience. 
 
The essential purpose of an Order of Chivalry, by definition, is to accomplish 
missions for the benefit of humanity.  If members refuse to perform the 
commands to implement those missions, they must be censured, or else the 
very concept of the Order as an institution would lose all meaning. 
 
45 
 
Rule 313.  
Not Requesting Release from Command  When 
the Master gives a Templar any command, that Templar should say 'On behalf 
of God', and must perform the command if one can and knows how.  And if one 
cannot or does not know how, one must ask someone to ask the Master to 
release one from that command, because one cannot do it, or does not know 
how, or because the commands are unreasonable;  And the Master is bound to 
release that Templar, if one sees that the matter is as claimed.  And in such 
manner shall each Commander behave to every Templar who is under one's 
command.  And so each Templar should say 'On behalf of God' to every 
command that one's Commander gives, and then do as is said above. 
 
While chivalric commands must be obeyed, they are not absolute.  If one truly 
does not have the capability to perform a command, or it is not reasonably 
possible for it to be performed, then one must ask to be released from it.  
However, claiming to be merely "too busy" with "other commitments" does not 
mean that one "cannot" do it, and is no excuse. 
 
Rule 246.  
Receiving Simony  If a Templar receives something 
from a secular person by reason of which one should aid them to become a 
Templar of the Order, one may not keep the habit by this: for one commits 
Simony. 
 
Rule 260.  
Causing Loss to the Order  If a Templar of the 
Order causes damage [loss] to the Order knowingly, or by one's negligence [Fr. 
defaute] the habit is at the discretion of the Templars whether to take it or 
leave it remain: because all damages are forbidden to us. 
 
In customary law, causing damage or loss by negligence may include missed 
opportunities or lost income by non-performance of one's duties, which would 
otherwise have been assured if one had diligently pursued an assigned mission. 
 
Rule 453.  
For Lying  If a Templar burdens oneself by lying, one 
should not keep one's habit. 
 
Rule 454.  
For False Accusation  For it is known that when a 
Templar accuses another Templar in one's Council of something for which the 
Brother [or Sister] of whom the thing is accused could be expelled from the 
Order if it were proven, and the accuser cannot achieve [prove] it, one should 
lose one's habit if one does not wish to retract  And it is known that such 
Templar who in such manner has retracted in one's Council should never be 
believed against any other nor should they request one's advice, because one 
has proven oneself tainted by wickedness, and no-one, once it is proven that 
one is wicked, should ever be believed against any person of goodness. 
 
 
 
46 
 
 
Discipline on Campaign 
 
Discipline of Working Groups on Field Missions 
  
Rule 366.  
Elder as Commander  When the Templars are in 
camp [on campaign], they should have one Commander who should be one of 
the Elders of the Order, such who fears God and loves his soul. 
 
Rule 367.  
Not to Take Liberties  When the Templars are in 
camp they should behave in [all things] and in everything else as is said in the 
Rule they should Each Templar should ensure that the other Templars, 
especially one's companions, behave well like worthy persons and as 
established [as] the Rule commands, and that they all do not take liberties to 
go rogue nor elevate themselves and do things which are against the honesty 
and good customs [laws] of our Order. 
 
Rule 382.  
On Holding Council  And the Officer who organizes 
the campaign should give to each group a Commander of Knights  And that 
Commander of the mission should hold Council with them, if there happens to 
be no-one superior among them. 
 
Rule 383.  
"Provocateur" Rule  And when the Templars are in 
small groups [on campaign], they should strive hard to behave to the honour of 
God and the Order, and the benefit of their souls.  And each one must take care 
within one's power not to anger another Templar. 
 
 
On a Brother who has Contact with a Woman 
 
Rule 236.  
Contact Alone with Woman in Sinful Place  If a 
Brother engages in contact [Fr. estoit ataint] with a woman, for we consider 
'contact' [Fr. tenons a ataint] if the Brother enters a wicked place, or a house of 
iniquity, with a sinful woman alone in private [Fr. soul a sol], or with bad 
company; he may not keep the habit 
 
Rule 594.  
Contact Laying with Woman in Sinful Place  If a 
Brother has contact [Fr. est atains] by laying with a woman, and we consider as 
'contact' the Brother who is found in a wicked place or a house of iniquity with a 
sinful woman: he may not keep the habit 
 
The offense of forbidden "Contact" is narrowly defined, as committed only if 
one (A) "engages" by "laying with a woman", (B) in a "house of iniquity", i.e. a 
brothel, disreputable motel with hourly rooms, drinking saloon or gambling 
hall, (C) with a "sinful woman", i.e. a promiscuous female escort, and (D) "alone 
in private" or in "bad company". 
47 
 
 
These criteria do not prohibit, and thus freely allow, the modern concept of 
merely "social contact", consisting of respectable women studying, praying and 
working together with honourable men.  This fully accommodates the 
interaction of Templar Brothers and Sisters, in mixed company, cooperating in 
furtherance of spirituality and the missions of the Order.  It thus effectively 
allows and supports the full and equal participation of women in general 
membership in the Templar Order. 
 
 
Monastic Life  Daily Discipline of the Templars 
 
Rule 269.  
Confession by Templar Chaplains  The Templar 
Chaplains should hear the Confessions of the Templars; No Templar should 
make Confession to anyone else but them, because one may see the Templar 
Chaplain without permission [from the Church].  For they have greater power 
to absolve them on behalf of the Church than an Archbishop. 
 
Rule 279.  
Mass Encouraged Not Required  Each Templar of 
the Order should know that one is not committed to anything as much as to 
serve God, and each must apply all of one's study and understanding to this, 
and especially to hearing the Holy service [Mass]; for this none should miss nor 
avoid [Fr. faillir ne guenchir], insofar as one is comfortable with it [Fr. tant 
com il en soit aisis].  For thus says our Rule:  If we love God, we should 
willingly hear and listen to God's Holy words. 
 
This confirms the Templar custom that while participation in religious services 
is strongly encouraged, it is not required.  The phrase "insofar as one is 
comfortable" is consistent with exceptions for Secular Knights. 
 
Studious Learning of Truth  This rule features the commandment to 
"apply all one's study and understanding", as part of the essential Templar 
"commitment" to "serve God". 
 
Rule 324.  Wearing Hood Forbidden  No Templar shall wear 
a hood [Fr. chaperon, monastic "cowl"] on one's head. 
 
This rule proves that despite popularized artistic depictions, the short mantles 
of the original Knights Templar never had hoods.  Monastic hoods were 
originally used for warmth in unheated churches of the European cold climate, 
but in the intense heat of the Middle East this could provoke heat exhaustion. 
 
48 
 
Rule 325.  
Polite Courtesy & Etiquette  No Templar should 
ever blaspheme [Fr. jurer, "swear" upon something unholy] neither angry nor 
calm, nor should ever speak a word of malice nor wickedness [Fr. laide ne 
vilaine], much less do such thing.  Each Templar is bound to say and to do all 
courtesies and all good words. 
 
Note that the Old French word 'jurer', literally "to swear", in the 12th century 
meant only blasphemy, such as swearing upon something unholy, or swearing 
an invocation of unholy forces.  The word "swear" did not come to mean 
"cursing" in the sense of mere profanities until the 15th century. 
 
This standing commandment to "say and do all courtesies" means to practice 
the customary Rules of Courtly Etiquette, which originate from the Ancient 
Priesthood of Solomon, and were actively practiced and promoted by the 
Knights Templar as the first "courtesy books" of "polite society" in medieval 
Europe. 
 
Rule 326.  
Not to Hold Copies of Commands  No Templar 
shall hold instructions [Fr. tenir retrais, to hold provisions or commands] nor 
the [Hierarchical] Rule, without holding them by permission of the Order; for it 
was forbidden and has been forbidden by the Order for brothers to hold them, 
because the Squires had found them one time and read them, and our 
garrisonings [Fr. establissemens, military positions] were discovered by men of 
the secular world [Fr. du sicle], which thing could cause damages to our Order.  
And so that such thing could not happen, the Order established that no Templar 
shall hold them, no Templar if one is not a treasurer [Fr. bailli], such who could 
hold them for the office of the treasury. 
 
Contrary to misinterpretations, this rule  forbidding to hold or carry copies of 
commands without permission  was never intended to keep any Templar 
beliefs or practices supposedly "secret" from the world.  The authentic text 
reveals and fully explains the true principle: Only to maintain reasonable 
confidentiality of strategic plans and proprietary methods, as all public 
institutions do and should do, only as necessary to prevent sabotage of its 
humanitarian missions. 
 
The only intent of this rule was to prevent military enemies from learning the 
battle rules and command structure of the Order.  In the modern era, only the 
underlying principle of rightful confidentiality of proprietary methods or official 
instructions remains relevant.  The end result is no different than existing 
protections of intellectual property laws which equally apply to all lawful 
organizations. 
 
49 
 
Rule 327.  
Avoiding to Carry or Hold Money  None should 
carry nor hold money without permission.  When a Templar requests money 
from any officer of our treasury [Fr. bailliz] to purchase any thing, one should 
buy as soon as possible that for which one requested it, but another thing one 
should not buy without permission. 
 
Rule 330.  
Travelling with Money by Permission  But the 
Master may well give permission to a Templar, when such travels from one 
territory to another, or when such relocates from one place to another, to carry 
money for performing one's duties and to purchase what one requires but as 
soon as that Templar will be there where one shall stay, one should return what 
remains of the money to the treasury [near that place]  
 
Rule 630.   
Taking a Wife or Another Religion  If a Templar 
goes out from the house and takes a woman as a wife, or enters into another 
religion [Fr. en autre religion], it would do no harm if one returns to rejoin the 
house; but one must not bring anything into it which one should not bring, and 
will not be held by anything to the woman, nor to that religion nor to us also, for 
he has returned from the one and from the other. 
 
This rule clearly permits a Templar to "enter into another religion", even 
allowing to return to the Templar base in good standing.  It establishes that in 
such case, the Templar "will not be held by anything to that religion nor to us 
also".  This conclusively proves the inter-faith nature of chivalric service in the 
Templar Order. 
 
This rule also openly allows a Knight to go out and "take a woman as a wife", 
and then return to the Templar monastery.  In that case, it is established that he 
"will not be held by anything to the woman nor to us also".  To "not be held 
to the woman" is a reference to the traditional requirement that the Knight 
must make arrangements for her care and safety, thereby allowing his active 
service unhindered by concerns for her welfare. 
 
Rule 433.  
Arrangements for Wife of a Knight  If a worthy 
[married Knight] can also arrange for his wife that she enter and join any 
religious Order without the customs of the Order being broken, he can return 
to the house if it pleases the brothers, without making penance; but he shall 
make his Vow and his profession just as before at the beginning. 
 
This rule again confirms that Templars could be married.  Historically, the 
Knight was required to "arrange for his wife [to] join any religious Order", to 
ensure her safety and caretaking, allowing the Knight to focus on missions in 
the field.  After getting married, the Knight was also required to renew his Vow 
of Chivalry and profession to knighthood, to remind him of the necessary 
priority of the chivalric missions over worldly distractions. 
 
50 
 
Rule 541.  
Prayer for Brother & Sister Templars  Good 
Templar Nobles you should know, that every time we depart from our Council, 
we must pray to Our Lord for peace and for our Order, and for all religious 
Orders, and for all other religious people, and for our Brothers [Fr. Confrres] 
and for our Sisters [Fr. Consoeurs]. 
 
This is another clear and direct reference to Templar Brothers and Sisters, 
confirming that women were in fact fully admitted as "Sisters" and Dame 
Templars in the Order, serving together equally in general membership. 
 
Rule 679.  
Accepting the Services of Women  Nor should 
you ever take the services of a woman, unless being for illness of your body, or 
by permission from one [a Templar Master] who grants that you may. 
 
This rule allows Knights to have the services of women for any appropriate 
reason, requiring only that permission be granted by the Order.  Those rules 
which limited the interaction of men with women are most accurately 
interpreted as simply traditional requirements for modesty, respect and 
professionalism.  Far from excluding women from participation in the Templar 
Order, such rules actually served to facilitate and accommodate women in an 
appropriate way. 
 
 
Reception Into the Templar Order 
 
The induction ceremony of the Templar Order has been the subject of unending 
speculation, caused by the insidious fictions of the secular French persecution 
of 1307 AD.  It has also been the subject of much fantasy, arising from the 
revivalist and reformist inventions of 18th century fraternities, which are neither 
monastic nor chivalric orders.  Wholly disproving all of the popularized 
misconceptions, the authentic text of the Temple Rule always publicly declared 
the genuine practice of induction into the Templar Order. 
 
Formulae of Profession 
 
Rule 274.  
Profession of Canonical Life  The profession of 
Templar knighthood or damehood begins with the commitment "to renounce 
the secular world to profess obedience to the Canonical institution [Lat. 
canonicam institutionem, i.e. of Canon law] and according to the precepts 
[Rules and Code] to assume the way of life of our Templars".  (This is followed 
by many liturgical prayers.) 
 
This commitment to the "Canonical institution" is a constitutional declaration 
that the Templar Order is an institution of Canon law, emphasizing that the 
underlying governing body of law for the Order is Canon law as customary 
international law.   
51 
 
 
This rule evidences that the Templar induction ceremony, as with all Templar 
practices, is necessarily canonical, containing none of the blasphemous ideas 
which have corrupted the popular imagination from false Defamation. 
 
Obedience to Commands  This rule mandates that all Templars must show 
"obedience to the [Templar] institution" and "the precepts" of the Templar "way 
of life".  This requires living by the Temple Rule, the Code of Chivalry and 
Templar Code, which are thus established as sets of standing commands which 
require obedience to their principles. 
 
How One Should Make a Templar and Receive in the Order 
 
Rule 658.  
Instructions on the Rule  For each person seeking 
to become a Templar:  " They must explain to one the great hardships of the 
Order, and the charitable commandments thereof" 
 
As with much of the Templar way of life itself, most of the induction ceremony 
actually consists of teaching the principles and commands of the Temple Rule.  
The ceremony is thus not some fraternal nor cultish "rite" as mistakenly 
supposed, but rather an intensive briefing in the founding chivalric doctrines 
and canonical rules of the Order.  The only purpose of the induction is to ensure 
that new Templars have the necessary knowledge and understanding of the 
Templar way of life. 
 
Rule 659.  
Questions on Impediments  The candidate is asked 
several questions, to verify that there is no legal, canonical nor practical 
impediment to chivalric service:  " And of all these things which we asked of, 
one is free and clear [Fr. quites et delivres]; Nor are they any impediment that 
one could and should become a Templar" 
 
Historically, those customary questions, addressing relevant situations of the 
medieval era, are asked under penalty of perjury (Rule 430).  The essential 
questions which effectively address relevant issues in the modern era are 
actually found in traditional Canon law: 
 
Canonical Impediments  Under Canon law, an individual is excluded from 
membership in the Order in the following situations:   
 
(A) Incompatible Societies:  
The person is a member of a "secret society" 
or one based upon any form of elitism (Canon 278, 3);  
 
(B) Lifestyle of Worldliness:  
The person has a lifestyle predominantly 
characterized by excessive "worldliness" of secularism, materialism or 
commercialism (Canon 282, 1);  
 
52 
 
(C) Exercising Civil Power:  
The person assumes a governmental "public 
office" involving "the exercise of civil power" over its citizens, except in defense 
of rights (Canon 285, 3);  
 
(D) Excessive Political Role:  
The person practices a profession primarily 
characterized by "an active role in political parties" or an unnecessary degree of 
civil politics, except as "required for the defense of rights" (Canon 287, 2); or  
 
(E) Incompatible Appearances: 
The person projects a behavioral or 
professional appearance which is "unbecoming" or "foreign" to Templar 
principles, and thus appears incompatible with the monastic or chivalric 
principles of the Order (Canon 285, 1-2). 
 
"White Cloaks" Impediment  False Titles  The "White Cloaks" Rule 
metaphorically defines usurpation, symbolized by wearing a White Cloak for 
"false" claims by "pride" in things "of the world", which requires mandatory 
automatic Expulsion from the Order (Rule 68).  This specifically applies to false 
claims of "Nobility", which is part of Royalty, and includes Diplomatic status 
from sovereignty (Rule 337).  Therefore, any false claims of illegitimate 
Diplomatic, Nobiliary or Royal status, or any analogous abuse or misuse of 
Titles or status, constitutes a canonical impediment invalidating membership. 
 
Rule 678.  
Final Gesture of Induction  "And then the one who 
holds Council shall take the mantle [cloak] and shall place it around the one's 
neck and tighten the laces.   And such who makes one a Templar should raise 
one up and kiss on the mouth."  (This is followed only by more speeches and 
instructions from the Temple Rule, all while the Council is in session.) 
 
The final gesture, which concludes the induction ceremony, is placing the 
mantle cloak upon the new Templar, and then welcoming them into the Order 
with a symbolic Apostolic Kiss of Discipleship.  Note that in the modern era, the 
Kiss of Discipleship is no longer practiced, as that 1st century custom is too 
readily misunderstood in degenerate secular societies. 
 
This rule evidences that the entire induction ceremony is conducted only "in 
Council", meaning during an official meeting of the governing leaders of the 
house.  Nothing in the rules indicates any further procedure, neither being 
taken aside, nor anyone coming after for any other purpose, nor anything 
additional taking place.  Once the mantle is placed upon the new Templar, the 
induction is complete, the Council meeting is dismissed, and nothing further 
happens.  There is nothing secret, nor private, nor unofficial, nor anything 
beyond what is publicly declared in the Temple Rule as the Charter of the 
Order. 
 
 
 
 
53 
 
 
The Holding of Ordinary Councils 
 
Rules 220, 222. Grand Mastery Convocation  For Grand Mastery 
meetings, the convocation prayer has a special formula:  In the name of [God,] 
the Father, the Son, and the Holy Spirit, [and Our Lady of God,] as God and 
Council have elected us to serve, God help us to be obedient to the Order all the 
days of our lives, and to keep its good customs and laws, for as long as it shall 
please God.  (220)  Almighty God, have mercy upon your servants and lead us 
on the path of eternal salvation, that we may desire those things pleasing to God 
and perfect them in all virtue, through our Lord Jesus Christ.  Amen.  (222) 
 
This medieval Templar convocation is the origin of the modern "Oath of Office" 
for government service in democratic countries.  The statement that "God and 
Council have elected us" is a reminder of democratic governance, serving both 
God and the Templar State.  The pledge "to be obedient to the Order and to 
keep its good customs and laws" became the modern oath to "support and 
defend the Constitution".  The invocation "God help us" became the modern "so 
help me God".  (5 US Code 3331.) 
 
Rule 386.  
Convocation Prayer of Branches  For the 
"ordinary" Councils of Branches of the Order, meetings are convened in this 
manner:  Each Templar, when one enters the Council, should Cross oneself in 
the name of the Father the Son and the Holy Spirit and standing one should 
say the paternoster before sitting down And when all the Templars or the 
majority have arrived, the Chairperson should say to all  'Good and noble 
Templars, stand up and pray to God that He sends the Grace of the Holy Spirit 
among us today', and then all the Templars should rise to their feet and [all] 
say a paternoster. 
 
Rule 387.  
Sermon & Secrecy of Council  And the Templar 
Chaplain, if one is present, should also say a prayer as one sees fit, that is the 
Sermon, before the Council meeting begins.  And then they should sit, and let it 
be known that they must take care that no-one who is not a Templar of the 
Order may listen when they hold their Council meeting. 
 
Rule 395.  
Proceedings Only After Prayers  Moreover you 
should know that neither the Master nor any other Templar who holds Council 
should do anything that he should do with the advice of Council and the 
judgment of the Templars, before they have said the Prayers and heard any 
Sermon.  For at the beginning of all the assemblies of the Council that we hold, 
we must ask for the Grace of God. 
 
 
 
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Round Table Principles at Council 
 
Rule 393.  
Speaking Turns Around the Table    When the 
Templars are in Council  Each one should be quiet and keep silence [as others 
speak], and none should speak, until one is asked something, or unless someone 
does or says something unreasonable.  (393: Part 1) 
 
In accordance with traditional Templar Round Table principles, Council 
meetings are conducted simply by taking turns speaking, moving around the 
table in sequence. 
 
Rule 412.  
Begin with Experts then go Around  When the 
[Master] asks the Officers for their advice on anything in Council, one should 
first ask those who should know most about the matter and the customs [laws] 
of the Order, and afterwards the others communally [moving around the table].  
Each Templar, when one's advice is asked in Council, should say what seems 
best to oneself, for it should not be omitted out of love for one nor hatred of 
another, nor to appease one or anger another, but one should have God fully 
before one's eyes, and one should do and say what one says and does for the 
love of God. 
 
This provides that the Council Chair may begin with experts and advisors who 
"know about the matter" at hand or under consideration, and then proceed 
moving around the Round Table in turns thereafter. 
 
Rule 207.  
Divisiveness Prohibited  The "electors" [Officers] 
of a Council "should love peace and concord within the house, and should not 
encourage differences [divisiveness]". 
 
Rule 393.  
Rejection of Any Misconduct  When the Templars 
are in Council, all should be against any one who does or says anything 
unreasonable.   For each should be against any one who does or says anything 
unreasonable, and each one is obligated to make them make amends.  And in no 
other way may a Templar accuse another Templar during his turn [to speak], 
except the Master.  And the Master may and should accuse during one's turn [to 
speak] any offender whom he wishes, without formality.  (393: Part 2) 
 
This establishes that the principle of promoting "peace and concord" and "not 
encouraging differences" (Rule 207) is not at all passive, but rather requires 
active rejection of any divisiveness or misconduct, as "all should be against any 
one who does or says anything unreasonable". 
 
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Rule 384.  
Upholding Rules at Council  And let it be known 
that the Templars who are in that Council should be against that Templar who 
is shown to commit an actual offense; For no Templar should knowingly uphold 
crime, and especially not in Council; For if one did so the judgment of the Order 
could be vilely corrupted in such a way that the religious would be lost. 
 
This again confirms that promoting "peace and concord" and "not encouraging 
differences" (Rule 207) is not passive, but requires actively upholding all rules 
at Council, as all "should be against [any] who commit[s] an actual offense." 
 
 
On Election of the Grand Master of the Temple 
 
Rules 198-204. Upon Passing of the Grand Master  When the 
Grand Master of the Temple passes and God summons him (Rule 198) After 
this, the Marshal as quickly as he can must notify of the passing of the Grand 
Master to all the Commanders for them to come to advise the Order (Rule 
200) And from this day after the Grand Commander shall carry the seal of the 
Grand Master and make all the commandments of the Order in place of the 
Grand Master until the time when God has provided the Order with a Grand 
Master as governor.  And so he must be as much obeyed as the Grand Master if 
he were alive. (Rule 204) 
 
This specifies that the Grand Commander of the Grand Mastery automatically 
serves as the temporary substitute for the deceased Grand Master pending 
election of the new Grand Master, to ensure stability and continuity of 
governance of the Order. 
 
Rules 206-207.  Electors of a New Grand Master  Upon the day of 
election of the Grand Master the Grand Commander shall summon the 
majority of worthy Knights [and Dames] of the Order, and not all the 
Templars who are officers and the most prominent [Fr. des plus comunaus] 
(Rule 206)  And all of the thirteen electors of the Grand Master must be such 
(Rule 207). 
 
The "most prominent" of the "worthy Knights" of the Order clearly describes the 
Grand Officers of the Grand Mastery, which traditionally had thirteen 
members, plus any seats by diplomatic reciprocity in customary law.  The 
electors are thus the Grand Mastery, but if comprised of fewer than thirteen 
Grand Officers at the time, those may select additional electors for installing a 
new Grand Master. 
 
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Rules 215-218.  Nomination & Election of Grand Master  And all 
of the thirteen electors (Rule 215) will begin to conduct the election and to 
nominate [Fr. nomer, lit. 'to name'] the persons who seem beneficial to elect as 
Grand Master.   And if such is chosen who God wishes to be found beneficial 
to hold this office, and there is common accord of all thirteen or of the majority, 
such one shall be elected Grand Master of the Temple. (Rule 216)  And if such 
happens by which they are able to agree upon one person to elect, such one is 
the Grand Master who by common accord of the majority is nominated and 
elected.  (Rule 218) 
 
This establishes that candidates for the Grand Master position must first be 
nominated by the Grand Officers and any other appointed electors.  One 
nominated candidate is then elected, striving for a unanimous vote if possible, 
but otherwise requiring a simple "majority" vote if the deliberations are more 
complex. 
 
 
Council Rules On Accusations and Defamation 
 
Rule 321.   
"Provacateur" Rule  When the communal Templars 
ask the craftsmen Templars [of professions] for something they need, they 
should ask for it quietly and calmly;  And the craftsmen Templars should give it 
to them quietly and without argument or disturbance, if they have it [if 
possible].  And if they do not have it [cannot], they should refuse them quietly 
and calmly.  And if they do so in any other way, Justice must be done, for 
discord could arise between the Templars because of it.  And let it be known 
that each Templar must take care to not provoke another Templar to anger or 
wrath, and this is a strict commandment of the Rule. 
 
Rule 384.  
Charges No Excuse for Defamation  And if any 
Templar sees another Templar doing anything they should not, or behaving in 
any wicked manner, one should chastise the person alone once.  And only if the 
other does not wish to make amends by one's request or advice, one should call 
one other Templar and the person should be warned, listening to the other.  
And if the person does not wish to make amends even with the counsel of two 
Templars, the good Templar should take the person to the lowest Council to 
assemble, in front of all the Officers, and pass him over to the jurisdiction of the 
Order, for this the Rule commands. 
 
If one finds a reason to charge fault by accusing another, this does not justify  
and cannot excuse  engaging in Defamation to third parties.  This rule is 
crystal clear, even repeating twice, that one can only tell another if the person 
"does not make amends".  Thus, the moment a person accepts and corrects 
one's fault, it is already strictly prohibited to tell any other person at all.   
 
57 
 
This rule also clearly limits whom the charge can be communicated to, first to 
only "one other" Templar, and then to only "the lowest Council" of the Order, 
such as one's local Branch.  It is thus absolutely prohibited to repeat the charge 
to anyone outside one's local Branch, and especially to anyone who is not a 
Templar, which would be a grave offense of wrongful Defamation. 
 
Rule 398.  
No Hearsay or External Accusation  A Templar 
must not accuse another Templar in front of any outsider who is not a Templar 
of the Order.  And a Templar may not and must not accuse one's fellow Templar 
neither in Council nor outside, nor bring any charge against them, through 
hearsay; but only of anything directly seen or heard oneself may one make 
accusation and bring a charge against them.  And if one does otherwise, one is 
very wretched and shall be held to be a Conspirator. 
 
In Common Law, "Hearsay" is a type of defective evidence which is 
inadmissible, defined as testimony reporting not what the person directly 
witnessed, but merely repeating a statement purportedly witnessed by another.  
In this rule, the compound offense of "Conspiracy" is established by relying on 
Hearsay from another to make the accusation, or by relying on an "outsider" as 
an excuse to spread word of the accusation as Defamation.  Establishing 
Hearsay as an offense of Conspiracy triggers mandatory automatic Expulsion 
from the Order (Rule 229). 
 
Rule 399.  
No Accusation for Trivial Things  When a 
Templar wishes to accuse another, one must take care to not charge him with 
trivial things. 
 
This rule means that any accusations must only be of an actual offense or 
violation of the rules, which must have been actually committed.  Accusing 
another of purely subjective and ethereal faults, like merely thinking something 
or simply voicing an idea, is not a legitimate charge, but rather constitutes 
wrongful Defamation. 
 
Rule 412.  
Sole Justification for Accusation  No Templar 
should accuse another Templar except out of charity and with the genuine 
intention of saving the person's soul. 
 
Rule 400.  
Proper Manner of Accusation  When he has 
permission [at Council] the accuser should specify to the person calmly and 
quietly that thing in which he knows that person has failed.  For none should 
falsely accuse one's fellow Templar.  And so one should speak in this way: 'Good 
Templar, plead for mercy for such-and-such a thing', and one must recount 
factually only that thing or fault as it was said or done.  And the one who is 
accused [if true] should say: 'Good Templar, I plead for mercy to God and Our 
Lady, and to the Council, for that thing'. 
 
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Rule 413.  
Right of Anger at False Accusation  When any 
Templar is accused of any thing or fault which one in fact has committed, one 
should not become angry, but rather one should thank the other who has 
accused of it. 
 
"Provocateur" Rule  This addition to the "Provocateur" Rule is highly 
revealing, as it commands to "not become angry" only in the case where "one in 
fact has committed" an offense.  By definition, this clearly, directly and 
necessarily means, that one is specifically permitted to become angry, without 
limitation, at any accusation which is provably false. 
 
Rule 401.  
Full Right of Truthful Defense  None shall lie in 
Council.  But if the thing of which one is accused is false, one should speak in 
this way:  'Good Templars, I plead for mercy to God and Our Lady for such 
accusation but you should know that it is false [and] God forbid that I would 
ever do such a thing'.   And one should speak fully on the matter.  For, just as 
it is said above, one must not lie, neither for shame of the flesh nor for fear of 
the Justice of the Order. 
 
Rule 402.  
Witnesses Must Speak Truth  If there is anyone 
who knows about the facts [of an accusation], they must rise and come forward 
at Council, and must stand as guarantor of what one has seen and heard.  And 
they must say only the Truth and nothing more, which they must not hide nor 
change, neither out of love nor malice, neither on behalf of the accuser nor one 
defending, for it would be a very grave sin, which shall be considered a 
Conspiracy. 
 
Perjury in Council  The Temple Rule mandates that "None shall lie in 
Council", and all "must say only the Truth" (Rules 401-402).  This reflects the 
Common Law doctrine of customary law, that all statements and proceedings at 
Council are automatically and officially under Oath, and thus are inherently 
under penalty of Perjury.  It specifically declares that "if you have lied and later 
it is proven that you have lied [under Oath] you will be severely put to shame, 
and Expelled from the Order for it", such that Perjury in Council requires 
mandatory automatic Expulsion (Rule 430). 
 
Wrongful Silence  It is commanded that any witness who "knows about the 
facts" of an accusation "must come forward", "must say the Truth", and "must 
not hide", and failure to do so constitutes the offense of "Conspiracy" with the 
accuser (Rule 402).  Any person who knows an accusation is false, and fails to 
speak out to expose it as false in defense of the accused, is thereby guilty of 
Wrongful Silence, which constitutes both Conspiracy, and also Perjury in 
Council, both requiring mandatory automatic Expulsion (Rule 229, Rule 430). 
 
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Rule 404.  
Right to Accuse in Self-Defense  If an accused 
Templar wishes to charge one's accuser, because one knows that the accuser has 
failed or offended in anything, one may accuse them without asking any 
permission. 
 
"Provocateur" Rule  This addition to the "Provocateur" Rule recognizes 
that Provocateurs very typically defend their own false accusations, by blaming 
the target of their accusations for "making accusations" in response to their own 
wrongful accusations.  Precisely as rightful Self-Defense against such wrongful 
blame-shifting, this rule specifically confirms the absolute right to counter false 
accusations with true accusations, granting full immunity from any artificial 
blame by the real wrongdoers. 
 
Rule 408.  
False Accusation in Council  If two or more 
Templars make an accusation in Council and the accused can prove that it is 
false, then the Templar who was wrongly accused must be acquitted, and the 
false accusers must be found guilty of Lying against another, and shall also be 
charged with Conspiracy. 
 
This establishes "Lying" as "False Accusers" against another "in Council" by two 
or more persons as the compound offense of Conspiracy (Rule 408), which thus 
triggers mandatory automatic Expulsion from the Order (Rule 229). 
 
Rule 409.  
False Accusation out of Malice  If it occurs that 
two or more Templars falsely accuse another [and] brought the accusation out 
of malice the Templar who was accused is acquitted and cleared of that 
matter and much Evil may be charged and grave wickedness counted against 
the other two, and even Conspiracy. 
 
This establishes that false accusation by two or more persons is the compound 
offense of Conspiracy, which thus triggers mandatory automatic Expulsion 
from the Order (Rule 229).  Beyond that, this condemnation of "much Evil" and 
"grave wickedness" also gives grounds for full Excommunication.