Founded by the knight Hugues de Payns in Troyes on January 13, 1129, the Templar Order had its roots in Jerusalem in 1119. If you’re eager to delve into the world of the Templars, you’ve come to the right place! This blog post is your guide to all things Templar, covering topics such as the Templar Knights’ uniform, their flag, and the Templar Cross. During the Middle Ages, this esteemed military and ecclesiastical organization held a prominent position. Dive into this page to uncover the fascinating history of the Templars!
The Preceptories
Throughout their existence, the Knights Templar referred to their geographical divisions as preceptories. It wasn’t until the fourteenth century that the Knights of Saint John of Jerusalem, also known as the Hospitallers of Saint John, began calling them commanderies.
These preceptories were substantial domains comprising fiefdoms and alleys, where they constructed fortified castles and placed them under the supervision of a brother known as the “preceptor.” The preceptor, a master overseeing all land administration, diligently collected revenue and accounted for every penny. He also managed the professed individuals aspiring to join the order and the stationed knights. It was a strategic move to assign a knight to oversee and develop a specific territory, utilizing the profits for the common good, given the corporation’s interests in protection and property management.
Thus, the preceptory of the Knights Templar served as a purely administrative system. The preceptor had authority over the land but didn’t hold ownership rights. The property always belonged to the order, which, aiming to enhance productivity and usefulness, welcomed members as associates and allowed them to share in the order’s dedication and hard work.
The Council had instant access to all the commodities that quickly proliferated throughout Europe and the East at the outset of the Order. It first leased, then dispatched former religious, giving them an area or territory to manage and a job to bring in money and transfer it to Palestine. As we have already mentioned, these treasurers were referred to as tutors and were required to provide a faithful report, with the only allowance being their meager upkeep. The young knights, who had been trained in military and religious life and had early exposure to the spirit of their vocation, were assembled in these various locations where the tutors had taken up residence. They were under the supervision of the elders.
These were the communities or convents that were dispersed throughout Christianity and held the most priceless and dear repository of the Order’s hopes; from them emerged knights skilled in all forms of combat, brimming with love for their homeland and raging with ambition to cross oceans to prove their bravery and vie with their brethren in glory. When the Knights Templar returned from the East, they sought safety in these walled cloisters within each commandery.
The Patron Saint of the Templars
Men from diverse backgrounds and walks of life filled the ranks of the Templar Corps, each with their own unique story. Among these brother knights and sergeants, one figure stands as their patron saint and protector: Saint George. He held this esteemed position not only within the Templar Order but also as the patron saint of the Teutonic Order and Christian knights at large. Saint George’s tomb remains a site of veneration in Lydda, Israel.
The name George is derived from the Greek Georgos, meaning “he who cultivates the land.” Traditionally depicted on horseback, often depicted riding a white horse symbolizing purity, Saint George is depicted slaying a dragon—a creature composed of part crocodile and part lion—at his feet.
Adorned in armor, Saint George carries a spear, often depicted as broken in his hand, alongside a shield and a silver banner bearing a red cross on a white background, the colors of the crusaders. This imagery serves as an allegory of the triumph of faith over the demonic forces symbolized by the dragon, as described in the book of Revelation.
In medieval lore, the spear—sometimes referred to as “Ascalon”—used by St. George to slay the dragon was named after the city of Ashkelon in the Holy Land. Legend has it that a blacksmith from Ashkelon crafted this weapon from special steel, adding to its mystique and significance.
Templar Uniforms
The identity of the Templar Order wasn’t just defined by rules and titles; it also encompassed a distinct dress code unique to the Knights Templar. The Templars’ mantle resembled that of Cistercian monks, with only knights of noble birth permitted to don the white cloak—a symbol of physical purity and chastity. Traditionally, the white mantle signifies both spiritual and temporal authority, as well as invisibility.
Yet, the mantle holds deeper symbolic significance, representing initiatory metamorphoses that mark a departure from the secular world post-initiation. Upon pronouncing their vows and donning the habit, the religious would cover themselves with the cloak, signifying withdrawal into God and a renunciation of worldly temptations and passions. This transformation represents the acquisition of new knowledge and assumes a new dignity and function.
Sergeants, drawn from the peasantry, wore a mantle of a coarser fabric, bearing the mule cross, which lacked any negative connotations. Similarly, squires also adorned this attire.
Templar Attire for Non-Combatants
Non-combatants and common workers, akin to a third order within the Templar hierarchy, were distinguished by their black or brown coats devoid of any cross emblem.
The authority to bestow and revoke the habit rested solely with the order itself. The habit belonged to the order, and in accordance with the rule’s spirit, it was not to be a symbol of vanity. It was believed that if a brother requested a finer habit, they were to be given the plainest one instead. The loss of the habit was decreed by the chapter’s justice for brothers who seriously transgressed the rule, signifying a temporary or permanent expulsion from the order.
In his Bull “Vox in excelso,” decreeing the dissolution of the Order, Pope Clement V explicitly mentioned abolishing “the said Templar Order and its state, its habit and its name,” underscoring the significance of the habit in the Order’s existence.
The Red Cross of the Templars
Historically, the grant of the Red Cross to the Knights Templar was a delayed affair, occurring in 1147 under Pope Eugene III’s decree.
Legend has it that he permitted its wear on the left shoulder, positioned over the heart. While the order’s rule and withdrawals made no explicit mention of this cross, the papal bull “Omne datum optimum” referenced it twice. This suggests that the Templars likely donned the red cross as early as 1139.
Under the stewardship of Robert de Craon, the second master of the order, the “cross of gules” officially became a recognized Templar emblem.
The Templar cross possibly evolved from the cross of the Order of the Holy Sepulcher, to which Hugues de Payns and his comrades belonged. This red cross was formidable, flanked by four smaller crosses known as “croisettes.”
Interestingly, the precise form of the Templar cross was never standardized.
Templar iconography depicted a variety of crosses, including the Greek cross, the anchored cross, the floral cross, or the pattée cross. Regardless of its form, the cross symbolized the Templars’ allegiance to Christianity, with the color red evoking the blood shed by Christ. Moreover, this emblem signified the Templars’ enduring commitment to the crusade, a vow they swore to uphold perpetually.
The Templar’s Appearance
In his homily “In Praise of the New Militia” (1130–1136), Bernard of Clairvaux paints a physical and moral picture of the Knights Templar, contrasting them with the knights of their time: “They cut their hair short, following the Apostle’s teaching that it is shameful for a man to have long hair. They are rarely seen with combed hair, seldom washed, with shaggy beards, dusty and stained by their gear and the heat…”
Though contemporaneous with the Templars, Bernard’s description was likely more symbolic than accurate, as he never visited the East.
Furthermore, Templar iconography is scarce. In rare contemporary depictions, their faces are often obscured by helmets, iron hats, or camails.
Rule 28 specified that “the brothers should have short hair,” for practical and hygienic reasons, though Bernard did not mention this. They were also to avoid improprieties with beards and mustaches to adhere to the rule.
The Chaplain brothers were fit and clean-shaven. Many historical depictions of Templars, including those at stake, are neither contemporary nor realistic. Some even shaved their heads as a sign of detachment from the order.
In the 19th century, official painters imagined Templars in their own image, blending idealism and romanticism with long hair and large beards.
Templar’s Daily Life
The rule of the order provides precise insight into the daily routines of the Templars, both in the West and the East. Their lives revolved around prayer, communal activities like meals and meetings, military drills, safeguarding pilgrims, managing estates, trading, collecting taxes, overseeing peasant work, diplomacy, and combat against non-believers.
Knights Templar’s Horses
A chivalric order’s worth was often measured by its horses, and the Knights Templar were no exception. The history of the order was deeply intertwined with these animals.
Upon joining the order, a nobleman often gifted his warhorse, which was held by squires to the right (dexter).
From 1140 onward, numerous nobles donated arms and horses to the Templars. The order equipped each knight with three horses, tended to by squires. The rule permitted additional horses with the master’s approval, likely ensuring knights always had mounts available.
These horses were to be outfitted plainly, reflecting the vow of poverty. Gold and silver adornments on bridles, stirrups, and spurs were strictly forbidden. Among them was a combat-trained steed reserved for warfare, while others were sturdy Comtois or Percheron horses, or mules for transport. The palefroi, ideal for long journeys, rounded out their equine complement.
According to the regulations, the order’s hierarchy was evident in the allocation of mounts. The withdrawals began with the directive: “The master must have four animals…” underscoring their significance. Notably, the initial three articles concerning the Master of the Order focused on his retinue and horse care. Horses were fed barley for heightened energy, and a farrier was included in the master’s entourage.
The master’s horses included a Turcoman, an esteemed Arabian thoroughbred prized for its swiftness. High dignitaries, such as seneschals, blacksmiths, and commanders, were allotted four horses each. Brother sergeants like sub-marshals and cooks were entitled to two horses, while others had one. Turcopoles, Arab soldiers in Templar service, provided their own mounts.
The marshal oversaw horse maintenance and procurement, ensuring top quality. Restive horses required his approval before being retired. Templar horses were equipped with a “croce” saddle for combat, with some commanderies specializing in horse breeding. Horses were transported to the east via Templar ships, overseen by the marshal, for distribution. Upon a Templar’s death or transfer, their horses returned to the marshal’s care. Few depictions of Knights Templar exist, with a preserved mural showing a knight loading onto his steed dating back to 1170 or 1180, found in the chapel of Cressac in Charente.
Knights Templar Gear
During the 12th and 13th centuries, noblemen preparing for knighthood needed a comprehensive set of gear, including clothing and weaponry. This equipment, primarily crafted from metals, was exceptionally costly and weighed approximately fifty kilograms. Both Templar knights and sergeants were required to possess such gear. Body protection was achieved through a combination of a shield, chainmail, and a helmet.
Helmets of the time lacked movable visors and often resembled iron hats that offered limited facial protection. Chainmail, comprising thousands of interlinked iron rings, was a crucial component. This chainmail ensemble typically comprises several parts: a piece attached to the belt with leather straps, the haubert providing protection for the body and arms, and the camail or chainmail cap. Additionally, a padded cap or leather cap was worn beneath the helmet for added comfort and support. Hands were shielded by mesh gloves, known as weapon gloves, according to Article 325 of the Rule.
Notably, during the 13th century, the haubert was shortened to knee-length to reduce weight. Chainmail was painstakingly crafted using various methods, with production being both laborious and costly, affordable only to wealthy knights.
One technique involved flattening the two ends of a ring and piercing them before overlapping and joining them using a small pin. The rings were then hot hammered to securely join them, making separation challenging. Ring dimensions varied, with older rings typically having a diameter of one centimeter and a steel wire thickness of around two millimeters.
Each steel tunic required a significant quantity of these rings, as each link was connected to four others. Consequently, a large number of rings were necessary to craft one of these protective garments.
In later developments, flat wire links were adopted to enhance protection, as these links left less space between them, providing better coverage for the body. The undergarment typically consisted of a linen shirt and braies, while additional body protection was provided by leather shoes fastened with straps and a leather gambison or gambeson.
The surcoat, worn over the armor, was also referred to as a petticoat or coat of arms. Adorned with a red cross, the insignia of the order, both in the front and back, it served to identify Templar fighters on the battlefield and elsewhere.
Another essential component was the harness, worn around the loins. This special belt facilitated the hanging of the sword and ensured that the surcoat remained close to the body. Additionally, there was the Brogne, a breastplate crafted from skins with closely sewn iron rings. This protective garment, originating from the Carolingian era, persisted throughout the Middle Ages due to its effectiveness.
The knight’s arsenal has undergone evolution throughout the years. Here are some examples:
The shield, typically triangular in shape with the point facing downward, was initially crafted from wood and covered with either metal or leather. Its primary purpose was to safeguard the body. However, its size was gradually reduced during the 12th century to enhance maneuverability by reducing weight.
According to Georges Bordonove, upon induction into the order, Knights Templar were equipped with a sword, spear, mace, and knife. The sword, wielded with two hands, featured a double edge and a rounded tip, making it ideal for slashing rather than thrusting. While ineffective against chain mail, it proved formidable against unprotected adversaries, showcasing both effectiveness and elegance.
The Templar mace, predominantly of the Turkish variety, boasted protruding points designed to crush bones upon impact. Both the sword and mace were employed to inflict injuries leading to fatal internal bleeding.
The spear consisted of a wooden shaft with an iron head, known as a wrought-iron point. Additionally, each brother carried three knives: a weapon knife, a “bread knife” for dining purposes, and a narrow-bladed pocket knife.
The Knights Templar Flag
The flag of the Knights Templar Order, known as the baucent or gonfanon baucent, derives its name from “baucent,” meaning bicolor. Variations in spelling included baussant, baucent, or balcent. This vertical rectangle featured two bands, one white and one black, with the upper third cut.
Carried high at the end of a spear, it served as the rallying sign for Templar fighters on the battlefield, safeguarded by about ten knights. The individual responsible for it was called the gonfanonier. Depending on the circumstances, the gonfanonier designated a bearer, who could be a squire, Turkishopole soldier, or sentry. Riding at the forefront, the gonfanonier led his squadron under the command of the marshal of the order.
The gonfanon had to remain visible at all times on the battlefield, and lowering it was strictly forbidden. This serious breach of regulations could result in severe punishment, including the loss of the habit, leading to dismissal from the order. Historian Georges Bordonove explains that if the main gonfanon fell because its bearer and guard were killed, the knight commander would unfurl an emergency standard and assume command. In the absence of the flag, a squadron commander would raise his black and white pennant to rally all present Templars. If the Templar colors became invisible, surviving members were to join the banner of the Hospitalers. Should the Hospitaller banner fall, Templars were instructed to join the first Christian banner they encountered.
The baucent gonfanon is depicted in the frescoes of the Templar Chapel of San Bevignate in Perugia, Italy, with the white band located in the upper part. It is also illustrated in the “Chronica Majorum,” the Chronicles of Matthew Paris from 1245, where the white stripe is positioned in the lower part.
The Templars as Seen by Their Enemies
In the eyes of the Arabs, the Crusaders were often viewed as barbaric, ignorant, and naive. At the onset of the 12th century, the Knights Templar emerged as the most formidable adversaries the Arabs encountered on the battlefield. However, beyond their prowess in combat, they were also recognized for their religious tolerance. In 1140, Emir and chronicler Osama Ibn Mounqidh, who also served as an ambassador to the Franks, visited Jerusalem. He frequented the ancient al-Aqsa Mosque, which he referred to as “the dwelling place of my friends, the Knights Templar.” Ibn Mounqidh recounted an incident during which the Templars openly defended him while he prayed. Despite the Franks’ unfamiliarity with and misunderstanding of Muslim prayer customs, the Templars ensured that their rituals were respected, even though they were perceived as foreign.
Several years later, during the Battle of Hattin in 1187, the Muslim leader Saladin ordered the beheading of nearly 230 Knights Templar prisoners with his own sword, directly and in his presence. Saladin’s private secretary remarked about his master, “How many evils has he remedied by killing a Knight Templar.” However, Arab military leaders spared the captured masters of the order, knowing that upon a master’s death, they would be swiftly replaced.
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