HERE begins the prologue to the Rule of the poor fellow-soldiers of Christ of the Temple of Solomon

Incipit prologus Régule pauperum commilitonum Christi Templique Salomonici.

1. Our speech is directed first to all those who secretly despise their own will and desire with a pure heart to serve the sovereign king as a knight and with studious care desire to wear, and wear permanently, the very noble armour of obedience. And therefore we admonish you, you who until now have led the lives of secular knights, in which Jesus Christ was not the cause, but which you embraced for human favour only, to follow those whom God has chosen from the mass of perdition and whom he has ordered through his gracious mercy to defend the Holy Church, and that you hasten to join them forever.

1. Omnibus in primis sermo noster dirigitur quicumque proprias voluntates sequi contempnunt et summo ac vero regi militare animi puritale cupiunt, ut obedientie armaturam preclaram assumere intentissima cura implendo preoptent el perseverando impleant. Hortamur itaque qui usque nunc miliciam secularem, in qua Christus non fuit causa, sed solo humano favore amplexati estis, quatinus horum unitati, quos Deus ex massa perdicionis elegit et ad defensionem sancte aecclesiae gratuitapietatecomposuit, vos sociandos perhenniter festinetis.

2. Above all things, whosoever would be a knight of Christ, choosing such holy orders, you in your profession of faith must unite pure diligence and firm perseverence, which is so worthy and so holy, and is known to be so noble, that if it is preserved untainted for ever, you will deserve to keep company with the martyrs who gave their souls for Jesus Christ. In this religious order has flourished and is revitalised the order of knighthood. This knighthood despised the love of justice that constitutes its duties and did not do what it should, that is defend the poor, widows, orphans and churches, but strove to plunder, despoil and kill. God works well with us and our saviour Jesus Christ; He has sent his friends from the Holy City of Jerusalem to the marches of France and Burgundy, who for our salvation and the spread of the true faith do not cease to offer their souls to God, a welcome sacrifice.

2. Ante omnia autem quicumque es, O Christi miles, tam sanctam conversationem eligens, te circa professionem tuam oportet puram adhibere diligentiam acfirmam perseverantiam, que a Deo tam digna, sancta et sublimis esse dinoscitur, ut si pure et pcrseveranter observetur inter militantes qui pro Christo animas suas dederunt sortem obtinere mereberis. In ipsa namque refioruit jam et revixit ordo militaris, qui despecto justicie zelo non pauperes aut aecclesias defensare, quod suum erat, sed rapere, spoliare, interfîcere contendebant. Bene igitur nobiscum agitur quibus dominus et salvator noster Ihesus Christus amicos suos a civilate sancta in confinium Franciae ac Burgundie direxit, qui pro nostra salute vereque fidei propagatione non cessant animas suas hostiam Deo placentem offerre.

3. Then we, in all joy and all brotherhood, at the request of Master Hugues de Payens, by whom the aforementioned knighthood was founded by the grace of the Holy Spirit, assembled at Troyes from divers provinces beyond the mountains on the feast of my lord St Hilary, in the year of the incarnation of Jesus Christ 1128, in the ninth year after the founding of the aforesaid knighthood. And the conduct and beginnings of the Order of Knighthood we heard in common chapter from the lips of the aforementioned Master, Brother Hugues de Payens; and according to the limitations of our understanding what seemed to us good and beneficial we praised, and what seemed wrong we eschewed.

3. Nos ergo cum omni gratulatione ac fraterna pietate precibusque magistri Hugonis, in quo predicta milicia sumpsit exordium, cum Spiritu sancto intimante ex diversis ultra montanae provinciae mansionibus, in sollempnitate Sancti Hylarii, anno Me C0 XX0 VIII0 ab incarnato Dei filio, ab inchoatione predictae miliciae nono, ad Trecas, Dco duce, in unum convenimus. Et modum et observantiam equestris ordinis per singula capitula ex ore ipsius predicti magistri Hugonis audire meruimus, ac, juxta noticiam exiguitatis nostrae scienciae, quod nobis videbatur bonum et utile collaudavimus; verum enimvero quod nobis videbatur absurdum (à).

4. And all that took place at that council cannot be told nor recounted; and so that it should not be taken lightly by us, but considered in wise prudence, we left it to the discretion of both our honourable father lord Honorius and of the noble patriarch of Jerusalem, Stephen, who knew the affairs of the East and of the Poor Knights of Christ, by the advice of the common council we praised it unanimously. Although a great number of religious fathers who assembled at that council praised the authority of our words, nevertheless we should not pass over in silence the true sentences and judgements which they pronounced.

4. Omneque quod in presenti concilio nequivit esse nobis memorialiter relatum ac computatum, non levitate sed consulte providentie et discretioni venerabilia patris nostri Honorii ac incliti patriarchae Ierosolimitani Stephani, fertilitate ac necessitate non ignari orientais regionis necnon pauperum commilitonum Christi, consilio communis capituli, unanimiter commendavimus. Sane autem prorsus licet nostri dictaminisauctoritate permaximus numerus religiosorum patrum qui illo concilio divinaammonitione conveneruntcommendat, non debemus silenter transire quibus videntibus etveras sentencias proferentibus.

5. Therefore I, Jean Michel, to whom was entrusted and confided that divine office, by the grace of God served as the humble scribe of the present document by order of the council and of the venerable father Bernard, abbot of Clairvaux.

5. Ego Iohannes Michaelensis presentis pagine, jussu concilii ac venerabilis abbatis Clarevallis B[ernardi], cui creditum ac debitum hoc erat, humilis scriba esse divina gratia merui.

The Names of the Fathers who Attended the Council

6. First was Matthew, bishop of Albano, by the grace of God legate of the Holy Church of Rome; R[enaud], archbishop of Reims; H(enri), archbishop of Sens; and then their suffragans: G(ocelin], bishop of Soissons; the bishop of Paris; the bishop of Troyes; the bishop of Orlèans; the bishop of Auxerre; the bishop of Meaux; the bishop of Chalons; the bishop of Laon; the bishop of Beauvais; the abbot of Vèzelay, who was later made archbishop of Lyon and legate of the Church of Rome; the abbot of Cîteaux; the abbot of Pontigny; the abbot of Trois-Fontaines; the abbot of St Denis de Reims; the abbot of St-Etienne de Dijon; the abbot of Molesmes; the above-named B[ernard], abbot of Clairvaux: whose words the aforementioned praised liberally. Also present were master Aubri de Reims; master Fulcher and several others whom it would be tedious to record. And of the others who have not been listed it seems profitable to furnish guarantees in this matter, that they are lovers of truth: they are count Theobald; the count of Nevers; Andrè de Baudemant. These were at the council and acted in such a manner that by perfect, studious care they sought out that which was fine and disapproved that which did not seem right.

6. Nomina palrum residentium in consilio. — Primus quidem residet M[atthaeus] Albanensis episcopus, Dei gratia sancte romane aecclesiae legatus. — Deinde R[ainaldus] archiepiscopus Remensis. — Tercius He[nricus] archiepiscopus Senonensis. — Dehinc coepiscopi eorum G[aufridus] Carnotensis episcopus ; G[oslenus] Suessonum episcopus; episcopus Parisiacensis ; episcopus Trecensis ; presul Aurelianensis ; episcopus Autisio dorum; episcopus Meldensis; N. Catholonensis ; episcopus Laudunensis; episcopus Belvacensis. — Abbas Vezelacensis, qui non multum post factus est Ludunensis archiepiscopus ac sancte Romanae aecclesiae legatus ; abbas Cistellensis (a) ; abbas Pontiniacensis; abbas Trium foncium; abbas sancti Dionisiide Remis; abbas Sancti Stephani de Dignonio (b) ; abbas Molesmii. — Supra nominatus abbas B[ernardus] Glarevallis non défait, cujus sentenciam prcscripti libéra voce collaudabant. — Fuerunt autem magister Albericus Remensis et magisler Fulgerius, ac complures alii, quos longum est enumerare. Ceterum vero de non iitteratis idoneum nobis videtur ut testes amalores veritatis adducantur in médium : Cornes Theobaudus, comesque Nivernensis, ac Andréas de Baudimento, intentissima cura quod erat optimum scrutantes, quod eis videbatur absurdum vitupérantes, in concilio sic asistebant.

7. And also present was Brother Hugues de Payens, Master of the Knighthood, with some of his brothers whom he had brought with him. They were Brother Roland, Brother Godefroy, and Brother Geoffroi Bisot, Brother Payen de Montdidier, Brother Archambaut de Saint-Amand. The same Master Hugues with his followers related to the above-named fathers the customs and observances of their humble beginnings and of the one who said: Ego principium qui et loquor vobis, that is to say: ‘I who speak to you am the beginning,’ according to one’s memory.

7. Ipse vero magister miliciae, Hu[go] nomine re vera non defuit, et quosdam de fratribus suis secum habuit : verbi gratia, fratrem Godofridum, fratrem Rolallum, fratrem Gaufridum Bisol, fratrem Paganum de Monte Desiderii, Archenbaudum de Sancto Amano. Iste vero magister H[ugo], cum istis discipulis, modum et observantiam exiguë inchoationis sui militaris ordinis qui ab ilio qui dicit Ego principium qui et loquor vobis, sumpsit exordium, juxta memoriae sue noticiam supranominatis patribus intimavit.

8. It pleased the common council that the deliberations which were made there and the consideration of the Holy Scriptures which were diligently examined with the wisdom of my lord H[onorius], pope of the Holy Church of Rome, and of the patriarch of Jerusalem and with the assent of the chapter, together with the agreement of the Poor Knights of Christ of the Temple which is in Jerusalem, should be put in writing and not forgotten, steadfastly kept so that by an upright life one may come to his creator; the compassion of which Lord [is sweeter] than honey when compared with God; whose mercy resembles oine, and permits us to come to Him whom they desire to serve. Per infinita seculorum secula. Amen

8. Placuit itaque concilio ut consilium ibi lima et consideratioue divinarum scripturarum diligenter examinatum, tamen cum providentia papae Romanorum, ac patriarchae Ierosolimitarum nec non et capituli assensu pauperum comilitonum Templi quod est in Ierusalem scripto commendaretur, ne oblivioni traderetur, et inenodabiliter servaretur, ut recto cursu ad suum conditorem, cujus dulcedo tam mel superat, ut ei comparatum, velut absintum fit amarissimum, pervenire digne mereantur, prestante cui militant etmilitarequeantper infinita seculorum secula. Amen.

HERE BEGINS THE RULE
of the POOR KNIGHTHOOD of the TEMPLE

Incipit Régula pauperum eommilitonum Sancte Trinitatis.

9. You who renounce your own wills, and you others serving the sovereign king with horses and arms, for the salvation of your souls, for a fixed term, strive everywhere with pure desire to hear matins and the entire service according to canonical law and the customs of the regular masters of the Holy City of Jerusalem. O you venerable brothers, similarly God is with you, if you promise to despise the deceitful world in perpetual love of God, and scorn the temptations of your body: sustained by the food of God and watered and instructed in the commandments of Our Lord, at the end of the divine office, none should fear to go into battle if he henceforth wears the tonsure.

9. — [4]. Qualiler divinwn officium audiant. — Vos quidem propriis voluptatibus abrenunciantes atque alii pro animarum salute vobiscum ad terminum cum equis et armis summo Regi militantes, matutinas et omne servitium integrum, secundum canonicam institutionem ac regularium doctorum sancte civitatis consuetudinem, pio ac puro afflectu audire universaliter studeatis. Idcirco vobis, venerabiles fratres, maxime debetur, quia, presentis vite luce despecta, contempto que vestrorum corporum cruciatu, sevientem mundum pro Dei amore vilescere perhenniter promisistis : divino cibo refecti et sacrati ac dominicis praeceptis eruditi et firmati, post misterii divini consummationem nullus pavescat ad pugnam, sed paratus sit ad coronam.

Office Commuted to Pater Nosters

10. But if any brother is sent through the work of the house and of Christianity in the East--something we believe will happen often--and \cannot hear the divine office,  

10. — [2]. Quot orationes dominicas si audire nequerint dicent. — Ceterum si aliquis frater negocio orientalis Christianitatis forte remotus, quod sepius evenisse non dubitamus, et pro tali absencia Dei servicium non audierit,

he should say instead of matins thirteen paternosters;

seven for each hour

and nine for vespers.

The Manner in which Brothers should be Received

11. If any secular knight, or any other man, wishes to leave the mass of perdition and abandon that secular life and choose your communal life, do not consent to receive him immediately, for thus said my lord St Paul: Probate spiritus si ex Deo sunt. That is to say: ‘Test the soul to see if it comes from God.’ Rather, if the company of the brothers is to be granted to him, let the Rule be read to him, and if he wishes to studiously obey the commandments of the Rule, and if it pleases the Master and the brothers to receive him, let him reveal his wish and desire before all the brothers assembled in chapter and let him make his request with a pure heart.

11. .— [58]. Qualiter milites seculares recipiantur.— Si quis miles ex massa perdicionis, vel alter secularis, seculo volens renunciare, vestram communionem et vitam elegerit, non ei statim assenciatur sed juxta illud aposloli probate spiritus si ex Deo sunt; et sic ei ingressus concedatur. Legatur igitur regula in ejus presencia, et si ipse preceptis exposite regulae diligenter obtemperaverit tune, si magislro et fratribus ejus recipere placuerit, convocatis fratribus, desiderium et peticionem suam cunctis animi puritate patefaciat. Deinde vero terminus probacionis in consideratione et providencia magistri secundum honestatem vite petentis omnino pendeat.

On Excommunicated Knights

12. Where you know excommunicated knights to be gathered, there we command you to go; and if anyone there wishes to join the order of knighthood from regions overseas, you should not consider worldly gain so much as the eternal salvation of his soul. We order him to be received on condition that he come before the bishop of that province and make his intention known to him. And when the bishop has heard and absolved him, he should send him to the Master and brothers of the Temple, and if his life is honest and worthy of their company, if he seems good to the Master and brothers, let him be mercifully received; and if he should die in the meanwhile, through the anguish and torment he has suffered, let him be given all the benefits of the brotherhood due to one of the Poor Knights of the Temple.

12. — [64, 2e partie]. De fratribus qui per diversas provincias proficiscuntur. — Ubi autem milites non exeommunicatos congregare audierint, illuc pergere, non considérantes tam temporalem utilitatem quam eternam animarum illorum salutem, dicimus. Illis autem fratribus in ultra marinis partibus spe subvectionis ita directis, hac conventione eos qui militari ordini se jungere perhenniter voluerint recipere conlaudamus : ut in presencia episcopi illius provinciae uterque conveniant et voluntatem petentis presul audiat. Audita itaque peticione mittat eum frater ad magistrum et ad fratres qui sunt in templum quod est in lerusalem, et si vita ejus est honesta talique consorcio digna, misericorditer suscipiatur, si magistro et fratribus bonum videtur. Si vero inlerim obierit pro labore et fatigatione, quasi uni ex fratribus toLum beneficium et fraternités pauperum et commilitonum Christi et impendatur.

13. Under no other circumstances should the brothers of the Temple share the company of an obviously-excommunicated man, nor take his own things; and this we prohibit strongly because it would be a fearful thing if they were excommunicated like him. But if he is only forbidden to hear the divine office, it is certainly possible to keep company with him and take his property for charity with the permission of their commander.

13. — [57]. Ut fratres Templi cum excommunicatis non participentur. — Hoc fratres valde cavendum atque timendum est ne aliquis ex Christi militibus homini excommunicato nominatim ac publiée aliquo modo se jungere, aut res suas accipere présumat, ne anathema maranatha similiter fiât. vero interdictus tantum fuerit, cum eo participationem habere, rem suam caritative accipere non immerito licebit.

On Not Receiving Children

14. Although the rule of the holy fathers allows the receiving of children into a religious life, we do not advise you to do this. For he who wishes to give his child eternally to the order of knighthood should bring him up until such time as he is able to bear arms with vigour, and rid the land of the enemies of Jesus Christ. Then let the mother and father lead him to the house and make his request known to the brothers; and it is much better if he does not take the vow when he is a child, but when he is older, and it is better if he does not regret it than if he regrets it. And henceforth let him be put to the test according to the wisdom of the Master and brothers and according to the honesty of the life of the one who asks to be admitted to the brotherhood.

14 — [62]. Ut pueri, quamdiu sunt parvi, non accipiantur inter fratres Tenipli. — Quamvis regula sanctorum Patrum pueros in congregatione permittat habere, nos de talibus non conlaudamus umquam vos onerare. Qui vero fllium suum vel propinquum in militari religione perhenniter dare volueril, usque ad annos quibus viriliter armata manu possit inimicos Christi de terra sancta delere eum nulriat. Dehinc secundum regulam in medio fratrum pater vel parentes eum statuant, et suam peticionem cunctis patefaciant. Melius est enim in puericia non vovere, quam postea quam vir factus fuerit inenormiler retrahere.

On Brothers who Stand Too Long in Chapel

15. It has been made known to us and we heard it from true witnesses that immoderately and without restraint you hear the divine service whilst standing. We do not ordain that you behave in this manner, on the contrary we disapprove of it. But we command that the strong as well as the weak, to avoid a fuss, should sing the psalm which is called Venite, with the invitatory and the hymn sitting down, and say their prayers in silence, softly and not loudly, so that the proclaimer does not disturb the prayers of the other brothers.

15. — [7]. De immoderata stacione. — Quod autem auribus nostris verissimus testis insonuit, videlicet, immoderata stacione et sine mensura stando divinum officium vos audire : Itafieri non precipimus, immo vituperamus ; sed, flnito psalmo Venite exultemus domino, cum invitatorio et ymno omnes sedere, tam fortes quam débiles propter scandalum evitandum nos jubemus.

16. But at the end of the psalms, when the Gloria patri is sung, through reverence for the Holy Trinity, you will rise and bow towards the altar, while the weak and ill will incline their heads. So we command; and when the explanation of the Gospels is read, and the Te deum laudamus is sung, and while all the lauds are sung, and the matins are finished, you will be on your feet. In such a manner we command you likewise to be on your feet at matins and at all the hours of Our Lady.

16. Vobis vero residentibus uno quoque psalmo fînito in recitatione gloria patri, de sedibus vestris ad altare supplicando ob rcverenciam sancte Trinitatis ibi nominate surgere et debilibus inclinare demonstramus. Sic eciam in recitatione ewangelii, et ad Te Deum laudamus, et per totas laudes donecfinito bencdkamus domino stare ascribimus, et eandem regulam in matutinis sancte Marie teneri jubemus.

15. — [60]. Ut cum silencio orare debeant. — Orare fratres proutanimi et corporis affectus postulaverit stando vel sedendo, tamen summa reverencia simpliciter et non clamose, ut unus alium non conturbet, communi consilio jubemus.

On the Brothers’ Dress

17. We command that all the brothers’ habits should always be of one colour, that is white or black or brown. And we grant to all knight brothers in winter and in summer if possible, white cloaks; and no-one who does not belong to the aforementioned Knights of Christ is allowed to have a white cloak, so that those who have abandoned the life of darkness will recognise each other as being reconciled to their creator by the sign of the white habits: which signifies purity and complete chastity. Chastity is certitude of heart and healthiness of body. For if any brother does not take the vow of chastity he cannot come to eternal rest nor see God, by the promise of the apostle who said: Pacem sectamini cum omnibus et castimoniam sine qua nemo Deum videbit. That is to say: ‘Strive to bring peace to all, keep chaste, without which no-one can see God.’

17. — [20]. Dequalitate et modo vestimenti. — Vestimenta autem unius coloris semper esse jubemus, verbi gratia, alba vel nigra, vel, ut ita dicam, burella. Omnibus autem militibus professis in hieme et in estate si fieri potest alba vestimenta concedimus, ut qui tenebrosam vitam postposuerunt, per liquidant et albam suo conditori se reconciliari agnoscant. Quid albedo nisi integra castitas. Castitas securitas mentis, sanitas corporis est. Nisi enim unusquisque miles castus perseveraverit ad perpetuam requiem venire et Deum videre non poterit, lestante Paulo apostolo : Pacem sectamini cum omnibus et castimoniam, sine qua nemo videbit Deum.

18. But these robes should be without any finery and without any show of pride. And so we ordain that no brother will have a piece of fur on his clothes, nor anything else which belongs to the usages of the body, not even a blanket unless it is of lamb’s wool or sheep’s wool. We command all to have the same, so that each can dress and undress, and put on and take off his boots easily. And the Draper or the one who is in his place should studiously reflect and take care to have the reward of God in all the above-mentioned things, so that the eyes of the envious and evil-tongued cannot observe that the robes are too long or too short; but he should distribute them so that they fit those who must wear them, according to the size of each one.

18. Sed quia hujusmodi indumentum arrogantiae ac superfluitatis estimatione carere débet, talia habere omnibus jubemus, ut solus leviter per se vestire et exuere ac cakiare et discalciare valeat. Procurator hujus minislerii pervigili cura hoc vitare présumat, ne nimis longa aut nimis curta, sed mensurata ipsis utentibus, secundum uniuscujusque quantitatem suis fratribus tribuat. Accipientes itaque nova, vetera semper reddant in presenti reponenda in caméra, vel ubi fratercujus est ministerium decreverit, propter Armigeros et clientes, et quandoque pro pauperibus. tatemque vestimentorum obsemre oportet : dalor pannorum sit in hoc curiosus.

18. — [27]. Ut dator pannorum in pannis cqualitatem servet. — Longitudinem, ut superius dictum est cum equali mensura, ne ut susurronum vel criminatorum aliquid oculus notare présumat, procurator featerno intuitu conslderet, et in omnibus supradictis Dei retributionem humiliter cogitet.

19. And if any brother out of a feeling of pride or arrogance wishes to have as his due a better and finer habit, let him be given the worst.

19. — [25]. Cupiens optima détériora habeat. — Si aliquis frater remanens ex debito aut ex motu superbiae pulcra vel optima habere voluerit, ex tali presumptione procul dubio vilissima merebitur.

 And those who receive new robes must immediately return the old ones, to be given to the squires and sergeants and often to the poor, according to what seems good to the one who holds that office.

19. — [24]. Ut vetusta armigeris dividantur. — Procurator et dator pannorum omni observantia veteres semper armigeris et clientibus et quandoque pauperibus fldeliter equaliterque erogare intendat.

On Shirts

20. Among the other things, we mercifully rule that, because of the great intensity of the heat which exists in the East, from Easter to All Saints, through compassion and in no way as a right, a linen shirt shalt be given to any brother who wishes to wear it.

20. — [69]. Ut a paschali sollempnitate usque ad feslum omnium sanctorum unam camisiam lineam tantum frater si vult habeat. — Interea quo nimio ardore orientalis regionis, misericorditer consideramus ut, a pascali festivitate usque ad omnium sanctorum sollempnitatem, unicuique una camisia linea tantum, non ex debito, sed sola gracia, detur : illi dico qui ea uti voluerit. Alio autem tempore generaliteromnes camisias lineas habeant.

On Bed Linen

21. We command by common consent that each man shall have clothes and bed linen according to the discretion of the Master. It is our intention that apart from a mattress, one bolster and one blanket should be sufficient for each; and he who lacks one of these may have a rug, and he may use a linen blanket at all times, that is to say with a soft pile. And they will at all times sleep dressed in shirt and breeches and shoes and belts, and where they sleep shall be lit until morning.

24. — [70]. Quot et quales panni in lecto sunt necessarii. — Singulorum quidem, non aliter, per singula lecta, dormientium dormire nisi permaxima causa vel nécessitas evenerit, communi consilio conlaudamus. Lectualia vel lectistcrnia moderata dispensatione magistri unusquisque habeat. Credimus enim, post saccum, cultram et cooperlorium unicuique sufficerc. Qui vero ex his uno carebit carpitam habeat, et in omni tempore . tegimine lineo, id est veluso frui bene licebit. Vestiti autem camisiis et femoralibus semper dormiant. Dormientibus itaque fratribus jugiter usque mane numquam desit lucerna.

And the Draper should ensure that the brothers are so well tonsured that they may be examined from the front and from behind; and we command you to firmly adhere to this same conduct with respect to beards and moustaches, so that no excess may be noted on their bodies. 

21. — [28]. De superfluitate capillorum. — Omnes fratres rémanentes principaliter ita tonsos habere capillos oporlet ut regulariter ante et relro et ordinate considerare possint; et in barba et in grennonibus eadem regula indeclinabiliter observetur, ne superfluitas aut faceciae vicium denotetur.

On Pointed Shoes’ and Shoe-Laces

22. We prohibit pointed shoes and shoe-laces and forbid any brother to wear them; nor do we permit them to those who serve the house for a fixed term; rather we forbid them to have shoes with points or laces under any circumstances. For it is manifest and well known that these abominable things belong to pagans. Nor should they wear their hair or their habits too long. For those who serve the sovereign creator must of necessity be born within and without through the promise of God himself who said: Estote mundi quia ego mundus sum. That is to say: ‘Be born as I am born.’

22. — [29]. De rostris et laqueis. — De rostris et laqueis manifestum est esse gentili. Et cum abhominabile hoc omnibus agnoscatur, prohibemus et contradicimus ut aliquis ea non habeat, immo prorsus careat. Aliis autem ad tempus famulantibus rostra et laquea et capillorum superfluitatem et vestium immoderatam longitudinem habere non permittimus, sed omnino contradicimus. Servientibus enim summo conditori munditia interius exteriusque valde necessaria eo ipso attestante qui ait : Estote mundus quia ego mundus sum.

How They Should Eat

23. In the palace, or what should rather be called the refectory, they should eat together. But if you are in need of anything because you are not accustomed to the signs used by other men of religion, quietly and privately you should ask for what you need at table, with all humility and submission. 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 held my tongue.’ That is, ‘I thought my tongue would fail me.’ That is, ‘I held my tongue so that I should speak no ill.’

23. — [8]. De refectione conventus. — In uno quidem palacio, sed melius dicitur refectorio, communiter vos cibum accipere credimus. Ubi quando aliquid necessarium fuerit pro signorum ignorantia, leniter ac privatim quererc oportel. Si omni lempore que vobis necessaria sunl querenda sunt, cum omni humilitate et subjectione reverencie pocius ad mensam, cum apostolus dicat : Panem tuum cum sitencio munduca, et ps.ilmista vos animare débet, dicens : Posui ori meo custodiam, id est apud me deliberavi ut non delinquerem, id est lingua, id est custodivi os meum ne male loquerer.

On the Reading of the Lesson

24. Always, at the convent’s dinner and supper, let the Holy Scripture be read, if possible. If we love God and all His holy words and His holy commandments, we should desire to listen attentively; the reader of the lesson will tell you to keep silent before he begins to read.

24 — [9]. De lectione. — In prandio et cena semper sit sancta lectio recitata. Si Dominum diligimus, salutifera cjus verba atque précepte intentissima aure desiderare debemus. Lector aulem lectionum vobis indicat silencium.

On Bowls and Drinking Vessels

25. Because of the shortage of bowls, the brothers will eat in pairs, so that one may study the other more closely, and so that neither austerity nor secret abstinence is introduced into the communal meal. And it seems just to us that each brother should have the same ration of wine in his cup.

25. — [,H]. Qualiter manducare milites debent. — Duos et duos manducare generaliter oportet, ut sollerter unus de altero provideat, ne asperitas vitae vel furtiYa abstinentia in communi prandio intermisceatur. Hoc autem juste judicamus, ut unusquisque miles aut frater equalem et equipollentem vini mensurara per se solus habeat.

On the Eating of Meat

26. It should be sufficient for you to eat meat three times a week, except at Christmas, All Saints, the Assumption and the feast of the twelve apostles. For it is understood that the custom of eating flesh corrupts the body. But if a fast when meat must be forgone falls on a Tuesday, the next day let it be given to the brothers in plenty. And on Sundays all the brothers of the Temple, the chaplains and the clerks shall be given two meat meals in honour of the holy resurrection of Jesus Christ. And the rest of the household, that is to say the squires and sergeants, shall be content with one meal and shall be thankful to God for it.

26. — [40]. De carnis refectione. — In ebdomada namque. nisi Natalis dies Domini, vel Pascha, vel festum sanctae Mariae aut omnium sanctorum evenerit, vobis ter refectio carnis sufficiat, quia assueta carnis commestio intelligitur honorosa corruptio corporum. Si vero in die Martis taie jejunium evenerit ut esus carnium retrahatur, in crastino abundanter vobis impendatur. Die autem dominico omnibus militibus remanentibus necnon et capellanis duo fercula in honore sancte resurrectionis bonum et idoneum indubitanter videtur. Alii autem videlicet armigeri et clientes unocontenti cum gratiarum actione permaneant.

On Weekday Meals

27. On the other days of the week, that is Mondays, Wednesdays and even Saturdays, the brothers shall have two or three meals of vegetables or other dishes eaten with bread; and we intend that this should be sufficient and command that it should be adhered to. For he who does not eat one meal shall eat the other.

27. — [42]. Ut aliis diebus duo vel tria leguminum fercula sufficiant. — Aliis namque diebus, videlicet secunda et quarta feria necnon et sabbato, duo aut tria leguminum vel aliorum ciborum fercula, aut ut ita dicam cocta pulmentaria, omnibus sufficere credimus; et ita teneri jubemus ut forte qui ex uno non potuerit edere, ex alio reficiatur.

On Friday Meals

28. On Fridays, let lenten meat be given communally to the whole congregation, out of reverence for the passion of Jesus Christ; and you will fast from All Saints until Easter, except for Christmas Day, the Assumption and the feast of the twelve apostles. But weak and sick brothers shall not be kept to this. From Easter to All Saints they may eat twice, as long as there is no general fast.

28. — [43]. Quo cibo sexta feria reficere oportel. — Sexta autem feria cibum quadragesimalem ob reverenciam passionis omni congregationi remota infirmorum inbecillitate semel sufflcere a feslo omnium sanctorum usque in pascha, nisi Natalis dies Domini, vel feslum sancte Marie, aut aposlolorum evenerit, collaudamus. Alio vero tempore, nisi générale jejunium evenerit, bis reficiantur.

On Saying Grace

29. Always after every dinner and supper all the brothers should give thanks to God in silence, if the church is near to the palace where they eat, and if it is not nearby, in the place itself. With a humble heart they should give thanks to Jesus Christ who is the Lord Provider. Let the remains of the broken bread be given to the poor and whole loaves be kept.

29. — [44], Post refectionem semper gracias référant. — Post prandium vero et cenam semper in aecclesia si prope est, vel si ita non est in eodem loco, summo procuratori nostro qui est Christus, gratias ut decel cum humiliato corde réfere inenodabiliter precipimus. Pamulis aut pauperibus fragmenta, panibus tamen integris reservatis, distribuera fraterna caritate debentur et jubenlur

 Although the reward of the poor, which is the kingdom of heaven, should be given to the poor without hesitation, and the Christian faith doubtless recognises you among them, we ordain that a tenth part of the bread be given to your Almoner.

29. — [45]. Ut decimus punis semper elemosinario detur. — Licet paupertatis primum quod est regnum celorum pauperibus procul dubio debeatur ; vobis tamen quos Christiana fîdes de illis indubitanter faletur, decimam tocius panis cotidic elemosinario vestro dare jubemus.

On Taking Collation

30. When daylight fades and night falls listen to the signal of the bell or the call to prayers, according to the customs of the country, and all go to compline. But we command you first to take collation; although we place this light meal under the arbitration and discretion of the Master. When he wants water and when he orders, out of mercy, diluted wine, let it be given sensibly. Truly, it should not be taken to excess, but in moderation. For Solomon said: Quia vinum facit apostatare sapientes.ÃÃ ÄÄThat is to say that wine corrupts the wise.

30. — [46]. Ut collatio sit in arbitrio magistri. — Cum vero sol orientalcm regionem deserit et ad ibernam descendit, audito signo, ut est cjusdem regionis consueludo, omnes ad complelas oportet incedere vos; at prius generalem collationem sumerc prcoptamus. Hanc autem collationem in dispositione et arbitrio magistri ponimus, ut quando voluerit de aqua et quando jugebit misericorditer ex vino temperato competenter recipiatur. Verum hoc non ad nimiam sacietatem oportet fleri, sed parcius, quia apostatare eciam sapientes videmus.

On Keeping Silence

31. When the brothers come out of compline they have no permission to speak openly except in an emergency. But let each go to his bed quietly and in silence, and if he needs to speak to his squire, he should say what he has to say softly and quietly. But if by chance, as they come out of compline, the knighthood or the house has a serious problem which must be solved before morning, we intend that the Master or a party of elder brothers who govern the Order under the Master, may speak appropriately. And for this reason we command that it should be done in such a manner.

31. — [47]. Ut finitis complelis silencium teneatur. — FiniUs itaque completis, ad stratum ire oportet. Fratribus igitur a completoriis exeuntibus nulla sit denuo licentia cuiquam loqui in publico nisi necessitate cogente. Armigero autem suo que diclurus est leniter dicat. Est vero forsitan ut in tali i nier val lo vobis de completoriis exeuntibus maxima necessitate cogente de militari negocio vel de statu domus vestrae, q(tia dies ad hoc vobis sufficere non creditur, cum quadam fratrum parte ipsum magistrum est debitum oporteat loqui. Hoc autem ita fleri jubemus

32. 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 during that conversation we altogether prohibit idle words and wicked bursts of laughter. And if anything is said during that conversation that should not be said, when you go to bed we command you to say the paternoster prayer in all humility and pure devotion.

et ideo quia scriptum est In multiloquio non efftigies peccatum, et alibi Mors et vita in manibus lingue. In illo colloquio scurrilitates et verba ociosa ac risum movencia omnino prohibemus et vobis ad lectulos euntibus dominieam orationem si aliquis quid stultum est locutus, cum humilitate et puritatis devocione dicere jubemus.

On Ailing Brothers

33. Brothers who suffer illness through the work of the house may be allowed to rise at matins with the agreement and permission of the Master or of those who are charged with that office. But they should say instead of matins thirteen paternosters, as is established above, in such a manner that the words reflect the heart. Thus said 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 let this thing be at all times at the discretion of the Master or of those who are charged with that office.

33. — [48]. Ut fatigati ad malutinas non surgant. — Fatigatos nempe milites non ita ut vobis est manifestum surgere ad matutinas conlaudamus, sed assensu magistri vel illius cui creditum fuerit a magistro eos quiescere et tredecim orationes constitutas sic cantare ut mens ipsorum voci concordet, juxta iJlud prophetae : Psallite domino sapienter, et illud : In conspectu angelorum psallam tibi, vos unanimes conlaudamus. Hoc aulem in arbitrio magistri semper consistere débet.

On the Communal Life

34. One reads in the Holy Scriptures: Dividebatur singulis prout cuique opus erat. That is to say that to each was given according to his need. For this reason we say that no-one should be elevated among you, but all should take care of the sick; and he who is less ill should thank God and not be troubled; and let whoever is worse humble himself through his infirmity and not become proud through pity. In this way all members will live in peace. And we forbid anyone to embrace excessive abstinence; but firmly keep the communal life.

34. — [19]. Ut communitas viclus inler fratres servetur. — Legitur in divina pagina : Dividebatur singulis prout cuiquc opus erat. Ideo non dicimus ut sit personarum acceptio, sed infirmitatum débet esse consideratio. Ubi autem qui minus indiget agat Deo gratias et non conlristetur ; qui vero plus indiget humilielur pro infirmitate, non extollatur pro misericordia, et ita omnia menbra erunt in pace. Hoc autem prohibemus ut nulli immoderatamabstinenciam amplecti liceat, sed communem vitam instanter teneatur.

On the Master

35. The Master may give to whomsoever he pleases the horse and armour and whatever he likes of another brother, and the brother to whom the given thing belongs should not become vexed or angry: for be certain that if he becomes angry he will go against God.

35. — [39]. De licencia Magistri. — Licet Magistro cuiquam dare equos vel arma vel quamlibel rem cuilibel dare.

On Giving Counsel

36. Let only those brothers whom the Master knows will give wise and beneficial advice be called to the council; for this we command, and by no means everyone should be chosen. For when it happens that they wish to treat serious matters like the giving of communal land, or to speak of the affairs of the house, or receive a brother, then if the Master wishes, it is appropriate to assemble the entire congregation to hear the advice of the whole chapter; and what seems to the Master best and most beneficial, let him do it.

36. — [59]. Uû omnes fratres ad secretum consilium non vocentur. — Non semper omnes fratres ad consilium convocare jubemus, sed quos idoneoset consilio providos magister cognoverit. Cum autem de majoribus tractare volucrit, ut est dare communem terram vel de ipso ordine disceptare, aut fratrem recipere, tune omnem congregationem, si magistro placet, convocare est competens ; auditoque communis capituli consilio, quod melius et utilius magister consideraverit, illud agatur.

On Brothers Sent Overseas

37. Brothers who are sent throughout divers countries of the world should endeavour to keep the commandments of the Rule according to their ability and live without reproach with regard to meat and wine, etc. so that they may receive a good report from outsiders and not sully by deed or word the precepts of the Order, and so that they may set an example of good works and wisdom; above all so that those with whom they associate and those in whose inns they lodge may be bestowed with honour. And if possible, the house where they sleep and take lodging should not be without light at night, so that shadowy enemies may not lead them to wickedness, which God forbids them.

37.— [64. ite partie]. De fratribus qui per diversas provincias proficiscuntur. — Fratres vero qui per diversas provincias diriguntur, regulam in quantum vires expetunt servare in cibo et polu cl ceteris sludeant, et inreprebensibililer vivant; ut ab his qui foris sunt bonum testimonium habeant, religionis propositum nec verbo nec actu polluant, sed maxime omnibus quibus se illis conjunxerint sapienciae et bonorum operum exemplum condimentum prebeant. Apud quem hospitari decreverint fama optima sit decoratus, et, si fieri potest domus hospitis in illa nocte careal lumine, ne tenebrosus hostis occasionem aliquam, quod absit, inférat.

On Keeping the Peace

38. Each brother should ensure that he does not incite another brother to wrath or anger, for the sovereign mercy of God holds the strong and weak brother equal, in the name of charity.

38. — [54]. Ut alter atterum ad iram non provocet. — Precavendum nempe non modicum est, ne aliquis aliquem commovere ad iram présumat, quia propinquitatis et divine fraternitatis tam pauperes quam potenles summa clementia equaliter astrinxit.

How the Brothers Should Go About

39. In order to carry out their holy duties and gain the glory of the Lord’s joy and to escape the fear of hell-fire, it is fitting that all brothers who are professed strictly obey their Master. For nothing is dearer to Jesus Christ than obedience. For as soon as something is commanded by the Master or by him to whom the Master has given the authority, it should be done without delay as though Christ himself had commanded it. For thus said Jesus Christ through the mouth of David, and it is true: Ob auditu auris obedivit mihi. That is to say: ‘He obeyed me as soon as he heard me.’

39. — [33]. Quod nullus juxta propriam voluntatem incedat. — Convenit his nempe militibus qui nichil sibi Christo carius existimant propter servicium secundum quod professi sunt, et propter gloriam summe beatitudinis vel metum géhenne, ut obedientiam indesinenter magistro teneant. Tenenda est ilaque ut mox ubi aliquid imperatum a magistro fuerit, vel ab illo cui magister mandatum dederit, sine mora ac si divinitus imperetur moram pati nesciant in faciendo. De talibus enim ipsa Veritas dicit : Ob auditu auris obedivit mihi.

40. For this reason we pray and firmly command the knight brothers who have abandoned their own wills and all the others who serve for a fixed term not to presume to go out into the town or city without the permission of the Master or of the one who is given that office; except at night to the Sepulchre and the places of prayer which lie within the walls of the city of Jerusalem.

40. — [34]. Si licet ire per villam sinejussu Magistri. — Ergo hii taies milites propriam voluntalem relinquentes, et alii ad terminum servientes, deprecamur et firmiter eis jubemus ut sine magistri licentia vel cui creditum hoc fuerit, in villam ire non présumat, prêter noctu ad Sepulcrum et ad orationes que intra muros sancte civitatis continentur.

41. There, brothers may go in pairs, but otherwise may not go out by day or night; and when they have stopped at an inn, neither brother nor squire nor sergeant may go to another’s lodging to see or speak to him without permission, as is said above. We command by common consent that in this Order which is ruled by God, no brother should fight or rest according to his own will, but according to the orders of the Master, to whom all should submit, that they may follow this pronouncement 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.’

41. — [35]. Si licet eum ambulare solum. — Hii vero ita ambulantes non sine custode, id est milite aut fratre rémanente nec in die nec in nocte iter inchoare audeant. In exercitu namque, postquam hospitati fuerint, nullus miles vel armiger aut famulus per atria aliorum militum causa videndi vel cum aliquo loquendi sine jussu ut dictum est superius incedat. Itaque consilio afflrmamus ut in tali domo ordinata a Deo quod nullus secundum proprietatem militet aut quiescal sed secundum magistri imperium totus se incumbat ; ut illam Domini sentenciam imitari valeat, qua dicit : Non veni facere voluntatem meam, sed ejus qui me misit.

How they should Effect an Exchange

42. Without permission from the Master or from the one who holds that office, let no brother exchange one thing for another, nor ask to, unless it is a small or petty thing.

42. — [45]. Ut cambiare vel guerre nullus audeat. — Nunc aliud restat ut nullus présumat cambiare sua, frater cum fratre, sine licencia magistri, et aliquid querere, nisi frater fratri, et sit res parva, vilis, non magna.

On Locks

43. Without permission from the Master or from the one who holds that office, let no brother have a lockable purse or bag; but commanders of houses or provinces and Masters shall not be held to this. Without the consent of the Master or of his commander, let no brother have letters from his relatives or any other person; but if he has permission, and if it please the Master or the commander, the letters may be read to him.

43. — [40]. De mala et sacco. — Sacculus et mala cum firmatura non conceduntur ; sic exponentur ne habeantur absque magistri licentia, vel cui creduntur domus post eum negocia. In hoc presenti capitulo procuratores et per diversas provincias degentes non continentur nec ipse magister intelligitur.

43. — [44]. De legatione litterarum. — Nullatenus cuiquam fratrum litteras liceat a parentibus suis, neque a quoquam hominum, nec sibi invicem accipere vel dare sine jussu magistri vel procuratoris ; postquam licentiam frater habuerit, in presentia magistri si ei placet legantur. Si vero etiam a parentibus ei quicquam directum fuerit, non présumat suscipere illud, nisi prius indicatum fuerit magistro. In hoc autem capitulo magister et domus procuratores non continentur.

On Secular Gifts

44. If anything which cannot be conserved, like meat, is given to any brother by a secular person in thanks, he should present it to the Master or the Commander of Victuals. But if it happens that any of his friends or relatives has something that they wish to give only to him, let him not take it without the permission of the Master or of the one who holds that office. Moreover, if the brother is sent any other thing by his relatives, let him not take it without the permission of the Master or of the one who holds that office. We do not wish the commanders or baillis, who are especially charged to carry out this office, to be held to this aforementioned rule.

44. — [43]. De questu et acceptions. — Verum enimvero si aliqua res sine questu cuilibet fratri data gratis fueril, déférat magistro vel dapifero ; si vero aliter suus amicus vel parens dare nisi ad opus suum noluerit, hoc prorsus non recipiat donec licentiam a suo magistro habeat. At cui res data fuerit non pigeat illi si alteri datur, immo pro certo sciat quia si inde irascitur contra Deum agit. In hacautcm predicta régula minislratores non continentur quibus specialiter boc ministerium debetur et comeditur de mala et sacco.

On Faults

45. If any brother, in speaking or soldiering, or in any other way commits a slight sin, he himself should willingly make known the fault to the Master, to make amends with a pure heart. And if he does not usually fail in this way let him be given a light penance, but if the fault is very serious let him go apart from the company of the brothers so that he does not eat or drink at any table with them, but all alone; and he should submit to the mercy and judgement of the Master and brothers, that he may be saved on the Day of Judgement.

45. — [67]. De levibus et gravibus culpis. — Si aliquis frater loquendo vel militando aut aliter aliquid levé deliquerit, ipse ultro delictum suum satisfaciendo magistro ostendat : de levibus, si in consuetudinem non habentur, levem penitentiam habeat. Si vero eo latente per aliquem alium culpa cognita fuerit, majori et evidentiori subjaceat discipline et emendationi. Si autem grave eril delictum, retrahatur a familiaritate fratrum, nec cum illis siraul in eadem mensa edat, sed solus refectionem sumat, dispensationi et judicio magistri totum incumbat, ut salvus in judicii die permaneat.

On Serious Faults

46. Above all things, we should ensure that no brother, powerful or not powerful, strong or weak, who wishes to promote himself gradually and become proud and defend his crime, remain unpunished. But if he does not wish to atone for it let him be given a harsher punishment. And if by pious counsel prayers are said to God for him, and he does not wish to make amends, but wishes to boast more and more of it, let him be uprooted from the pious flock; according to the apostle who says: Auferte malum ex vobis. That is to say: ‘Remove the wicked from among you.’ It is necessary for you to remove the wicked sheep from the company of faithful brothers.

46. — [68]. Qua culpa frater amplius non recipiatur. — Ante omnia previdendum est ne quis frater potens aut impotens fortis aul debilis, volens se exaltare et paulatim superbire ac culpamsuam defendere, indisciplinatus remaneat; sedsi emendare noluerit, et districtior correptio accédat. Quod si piis ammonitionibus et fusis pro eo orationibus emendare noluerit, sed in superbia magis ac magis se erexerit, tune secundum apostolura de pio eradicetur grege : Auferte malum ex vobis. Necesse est ut a societate fratrum fidelium ovus moribunda removeatur.

47. Moreover the Master, who should hold in his hand the staff and rod- the staff with which to sustain the weaknesses and strengths of others; the rod with which to beat the vices of those who sin--for love of justice by counsel of the patriarch, should take care to do this. But also, as my lord St Maxime said: ‘May the leniency be no greater than the fault; nor excessive punishment cause the sinner to return to evil deeds.’

47. Ceterum magister qui baculum et virgam manu tenere débet, baculum videlicet quo aliorum virium inbecillitales sustenlet, virgam quoque qua vitia delinquentium zelo rectitudinis feriat, consilio patriarchae et spiritali consideratione id agere studeat ne, ut ait beatus Maximus, aut solutior lenitas coibentiam peccantis aut immoderata séveritas a lapsu non revocet delinquentem.

On Rumour

48. We command you by divine counsel to avoid a plague: envy, rumour, spite, slander. So each one should zealously guard against what the apostle said: Ne sis criminator et susurro in populo. That is to say: ‘Do not accuse or malign the people of God.’ But when a brother knows for certain that his fellow brother has sinned, quietly and with fraternal mercy let him be chastised privately between the two of them, and if he does not wish to listen, another brother should be called, and if he scorns them both he should recant openly before the whole chapter. Those who disparage others suffer from a terrible blindness and many are full of great sorrow that they do not guard against harbouring envy towards others; by which they shall be plunged into the ancient wickedness of the devil.

48. — [7J]. De vitanda murmuratione. — Emulationes, invidias, livorem, murmur, susurraciones, detractiones, divina ammonicione vitare et quasi quandam pestem fugere vobis precipimus. Studeat igitur unusquisque vigilanti animo ne fratrem suum clam culpet aut reprehendat, sed illud apostoli curiose secum animatvertat, Ne sis criminator, ne susurro in populo. Cum autem fratrem liquide aliquid peccasse agnoverit, pacifiée et fraterna pietate juxta domum preceptum inter se et illum solum corripiat. Et si eum non audierit, alium fratrem adhibeat. Sed si utrumque contempserit, in conventu publiée objurgetur coram omnibus. Magne enim cecitatis sunt qui alios detrahunt, et nimiae infelicitatis sunt qui se a livore minime cuslodiunt, unde in antiquam versuti hostis nequiciam demerguntur.

Let None Take Pride in his Faults

49. Although all idle words are generally known to be sinful, they will be spoken by those who take pride in their own sin before the strict judge Jesus Christ; which is demonstrated by what David said: Obmutui et silui a bonis. That is to say that one should refrain from speaking even good, and observe silence. Likewise one should guard against speaking evil, in order to escape the penalty of sin. We prohibit and firmly forbid any brother to recount to another brother nor to anyone else the brave deeds he has done in secular life, which should rather be called follies committed in the performance of knightly duties, and the pleasures of the flesh that he has had with immoral women; and if it happens that he hears them being told by another brother, he should immediately silence him; and if he cannot do this, he should straightaway leave that place and not give his heart’s ear to the pedlar of filth.

49. — [42]. De fabulatione propriarum culparum. — Cum orane verbum ociosum generare agnoscatur pcccatum, quid ipsi jactantes de propriis culpis ante districtum judicem dicturi sunt ostendit certe propheta. Si a bonis eloquiis propter tacilurnitatem débet interdum taceri, quanto magis a malis verbis propter penam peccati débet cessari. Vitamus igitur et audaciter contradicimus ne aliquis frater remanens ut melius dieam stulticias quas in seculo, in militari negotio, tam enormiter egit, et carnis delectationes miserrimarum mulierum cum fratre suo, vel alio aliquo, vel de alio commémorera audeat. Et si forte talia referentem quemlibet audieril, obmutescere facial, vel quam tocius poterit cito (a) pede obedientiae inde discedat, et olei venditori aurem cordis non prebeat.

Let None Ask

50. This custom among the others we command you to adhere to strictly and firmly: that no brother should explicitly ask for the horse or armour of another. It will therefore be done in this manner: if the infirmity of the brother or the frailty of his animals or his armour is known to be such that the brother cannot go out to do the work of the house without harm, let him go to the Master, or to the one who is in his place in that office after the Master, and make the situation known to him in pure faith and true fraternity, and henceforth remain at the disposal of the Master or of the one who holds that office.

50. — [36]. Ut nullus nominatim quod ei necessarium erit querat. — Hanc proprie consuetudinem inter cetera ascribere jubemus et cum omni consideratione obvicium querendi teneri precipimus. Nullus igitur frater remanens assignanlur et nominatim equum aut equitaturam vel arma querere débet. Quomodo ergo si vero ejus infirmitas aut equorum suorum débilitas vel armorum suorum gravitas talis esse agnoscitur ut sic incedere sit dampnum commune ; veniat magistro vel cui est debitum ministerium post magislrum, et causam vera fide et pura ei demonstret; inde namque in disposicione magistri vel post eum procuratoris res se habeat.

On Animals and Squires

51. Each knight brother may have three horses and no more without the permission of the Master, because of the great poverty which exists at the present time in the house of God and of the Temple of Solomon. To each knight brother we grant three horses and one squire, and if that squire willingly serves charity, the brother should not beat him for any sin he commits.

51. — [30]. De numéro equorum et armigerorum. — Unicuique vestrorum militum tres equos licel habere, quia domus Dei templique Salomonis eximia paupertas amplius non permittit inpresenciarum augere nisi cum magistri licenlia.

51. — [34]. Nullus armigerum gratis servientem feriat. — Solum autem armigerum singulis militibus eadem causa concedimus, sed si gratis et earitative ille armiger cuiquam militi fuerit, non licet ei eum verberare, nec eciam qualibet culpa perçu tere.

That No Brother May Have an Ornate Bridle

52. We utterly forbid any brother to have gold or silver on his bridle, nor on his stirrups, nor on his spurs. That is, if he buys them; but if it happens that a harness is given to him in charity which is so old that the gold or silver is tarnished, that the resplendent beauty is not seen by others nor pride taken in them: then he may have them. But if he is given new equipment let the Master deal with it as he sees fit.

52. — [37]. De frenis et calcaribus. — Nolumus ut omnino aurum vel argentum que sunt diviciae pcculiares in frenis aut pectoralibus nec calcaribus, vel in strevis umquam appareat, nec alicui fratri remanenti emere liceat. Si vero caritative talia vetera instrumenta data fuerint, aurum vel argentum taliter coloretur, ne splendidus color vel décor ceteris arrogantia videatur. Si nova data fuerint, magister de talibus quod voluerit faciat.

On Lance Covers

53. Let no brother have a cover on his shield or his lance, for it is no advantage, on the contrary we understand that it would be very harmful.

53. — [38]. Tegimen in hastis et clipeis non habeatur. — Tegimen autem in clipeis et hastis et furellis in lanceis non habeatur, quia hec non proflscuum immo dampnum nobis omnibus intelliguntur.

On Food Bags

54. This command which is established by us it is beneficial for all to keep and for this reason we ordain that it be kept henceforth, and that no brother may make a food bag of linen or wool, principally, or anything else except a profinel.

54. — [44]. De manducariis equorum. — Utilis res est cunctis hoc preceptum a nobis constitulum, ut indeclinabiliter amodo leneatur. Nullus autem frater facere présumat manducaria linea vel lanea iccirco principaliter facta, nec habeat ulla excepto profînello.

55. — [46]. Ut nullus averti cum ave capiat nec cura capienfe incedat. — Quod nullus avem cum ave accipere audeat nos communiter judicamus. Non convenit enim religioni sic cum mundanis delectationibus inherere. Sed Domini precepta libenter audire, orationi fréquenter incumbere, mala sua cum lacrimis vel gemitu cotidie in oratione Deo confîteri. Cum homine quidem talia opérante cum ancipitre vel alia ave nullus frater remanens hac principali causa ire présumat.

On Hunting

55. We collectively forbid any brother to hunt a bird with another bird. It is not fitting for a man of religion to succumb to pleasures, but to hear willingly the commandments of God, to be often at prayer and each day to confess tearfully to God in his prayers the sins he has committed. No brother may presume to go particularly with a man who hunts one bird with another. Rather it is fitting for every religious man to go simply and humbly without laughing or talking too much, but reasonably and without raising his voice and for this reason we command especially all brothers not to go in the woods with longbow or crossbow to hunt animals or to accompany anyone who would do so, except out of love to save him from faithless pagans. Nor should you go after dogs, nor shout or chatter, nor spur on a horse out of a desire to capture a wild beast.

55. — [47]. Ut nullus cum arcu vel abalista percuciat. — Cum omni religione ire deceat simpliciter et sine risu humiliter et non multa verba sed racionabilia loqui et non sit clamosa in voce, specialiler [injjungimus et precipimus omni fratri professo ne in bosco cum arculis abalista jaculari audeat, nec cum illo qui hoc fecerit ideo pergat, nisi gratia eum custodiendi a perfldo gentili, nec cum cane sit ausus clamare vel garulare, nec equum suum cupiditate accipiendi feram pungat.

On the Lion

56. It is the truth that you especially are charged with the duty of giving your souls for your brothers, as did Jesus Christ, and of defending the land from the unbelieving pagans who are the enemies of the son of the Virgin Mary. This above-mentioned prohibition of hunting is by no means intended to include the lion, for he comes encircling and searching for what he can devour, his hands against every man and every man’s hand against him.

56. — [48]. Ut leo semper feriatur. — Nam est certum quod vobis specialiter creditum est et debitum pro fratribus vestris animas ponere, atque incrcdulos qui semper Virginis filio inimicantur de terra delere : De leone non hoc dedimus quia ipse circuit querens quem devoret, et manus ejus contra omnes omniumque manus contra eum.

How They May Have Lands and Men

57. This kind of new order we believe was born out of the Holy Scriptures and divine providence in the Holy Land of the Fast. That is to say that this armed company of knights may kill the enemies of the cross without sinning. For this reason we judge you to be rightly called knights of the Temple, with the double merit and beauty of probity, and that you may have lands and keep men, villeins and fields and govern them justly, and take your right to them as it is specifically established.

57. — [54]. Quod licet omnibus militibus professis terrain et homines habere. — Divina ut credimus providentia a vobis in sanctis locis sumpsit initium hoc genus novum religionis, ut videlicet religionis miliciam admisceretis et sic religio per militiam armata procédat, hostem sine culpa feriat. Jure igitur judicamus cum milites Templi dicamini vos ipsos, ob insigne merilum et spéciale probitatis domum terram et homines habere et agricolas possidere, et juste eos regere, et institutum debitum vobis specialiter debetur impendi.

On Tithes

58. You who have abandoned the pleasant riches of this world, we believe you to have willingly subjected yourselves to poverty; therefore we are resolved that you who live the communal life may receive tithes. If the bishop of the place, to whom the tithe should be rendered by right, wishes to give it to you out of charity, with the consent of his chapter he may give those tithes which the Church possesses. Moreover, if any layman keeps the tithes of his patrimony, to his detriment and against the Church, and wishes to leave them to you, he may do so with the permission of the prelate and his chapter.

58. — [66]. Ut milites Templi décimas habeant. — Credimus namque relictis affluentibus divitiis vos spontaneae paupertati esse subjectos, unde décimas vobis communi vita viventibus juste habere hoc modo demonstramus. Si episcopus aecclesiae cui décima jure debetur vobis caritative eam dare voluerit, assensu communis capituli, de illis dicimus quas tune aecclesia possidere videtur vobis tribuere débet. Si autem quislibet lalcus adhuc illam ex patrimonio suo dampnabiliter amplectitur, et se ipsum in hoc valde redarguens vobis eandem reliquerit, ad nutum ejus qui preest tantum sine conventu capituli id agere potest.

On Giving Judgement

59. We know, because we have seen it, that persecutors and people who like quarrels and endeavour to cruelly torment those faithful to the Holy Church and their friends, are without number. By the clear judgement of our council, we command that if there is anyone in the parties of the East or anywhere else who asks anything of you, for faithful men and love of truth you should judge the thing, if the other party wishes to allow it. This same commandment should be kept at all times when something is stolen from you.

59. — [49]. De omni re super vos quesita judicium audire. — Novimus quidem persecutores sanctae aecclesiae innumerabiles esse; et hos qui contentionem non amant incessanter crudeliusque inquietare festinant. In hoc igitur concilii sentencia serena consideratione pendeat, ut si aliquis in partibus orientalis regionis in quocumque alio loco super vos rem aliquam quesierit, vobis per fideles et veri amatores judices audire judicium precipimus et quod justum fuerit indeclinabiliter vobis facere precipimus.

59. — [50]. Ut hec régula in omnibus teneatur. — Hec eadem régula in omnibus rébus vobis in merito ablatis perhenniter jubemus ut teneatur.

On Elderly Brothers

60. We command by pious counsel that ageing and weak brothers be honoured with diligence and given consideration according to their frailty; and, kept well by the authority of the Rule in those things which are necessary to their physical welfare, should in no way be in distress.

60. — [63]. Ut senes semper venerentur. — Senes aulem pia les veaus freres et foibles soient honorés estudiousement et soient reguardés selonc la foibleté d’eaus ; et, sauve l’autorité de la regle en celes choses qui sont necessaires a lor cors, ne soient en nule maniere en destrece.

On Sick Brothers

61. Let sick brothers be given consideration and care and be served according to the saying of the evangelist and Jesus Christ: Infirmus fui et visitastis me. That is to say: ‘I was sick and you visited me’; and let this not be forgotten. For those brothers who are wretched should be treated quietly and with care, for which service, carried out without hesitation, you will gain the kingdom of heaven.

61 — [52]. Ut maie habentibus cura pervigil habeatur. — Maie habentibus fratribus supra omnia adhibenda est cura pervigil, et quasi Christo eis serviatur, ut illud ewangelicum, Infirmus fui et visitasti me, memoriter teneatur. Hii etenim diligenter ac pacienter portandi sunt, quia de talibus superna retributio indubitanter adquiritur. cura precipimus, ut quecumque sustentationi diversarum infirmitatum sunt necessaria, fideliter ac diligenter juxta domum faculfcatem eis amministrent, verbi gratia carnem el volatilia et cetera, donec sanitati reddantur.

Therefore we command the Infirmarer to studiously and faithfully provide those things which are necessary to the various sick brothers, such as meat, flesh, birds and all other foods which bring good health, according to the means and the ability of the house.

On Deceased Brothers

62. When any brother passes from life to death, a thing from which no one is exempt, we command you to sing mass for his soul with a pure heart, and have the divine office performed by the priests who serve the sovereign king and you who serve charity for a fixed term and all the brothers who are present where the body lies and serve for a fixed term should say one hundred paternosters during the next seven days. And all the brothers who are under the command of that house where the brother has passed away should say the hundred paternosters, as is said above, afrer the death of the brother is known, by God’s mercy. Also we pray and command by pastoral authority that a pauper be fed with meat and wine for forty days in memory of the dead brother, just as if he were alive. We expressly forbid all other offerings which used to be made at will and without discretion by the Poor Knights of the Temple on the death of brothers, at the feast of Easter and at other feasts.

62. — [3]. Quid agiiur pro fratribus defunclis. — Quando vero quislibet fralrum remanentium morti que nulli parcit impendit, quod est impossibile auferri, capellanis ac clericis vobiscum ad terminum caritative summo sacerdoti servientibus creditum officium et missam sollempnitcr pro ejus anima Christo animi puritate jubemus offerre. Pratres autem ibi astantes et in orationibus pro fratribus defuncti salute fideliter pernoctantes, centum oraciones dominicas usque ad diem septimum pro fratre defuncto persolvant; ita dico ab illo die quo eis obitus fratris denudatus fuerit usque ad predictum diem centenarius numerus perfectionis integritatem cum fraterna observatione habeat. Adhuc nempe divina ac misericordissima caritate deprecamur, atque pastorali auctoritate jubemus, ut cotidie, sicuti fratri in vocibus dabatur vel debetur ita quod est necessarium sustentationi hujus vitae in cibo et potu tantum cuidam pauperi donec ad quadragesimum diem impendatur. Omnes enim alias oblationes quas in morte fratrum et in pascbali sollempnitate’, ceterisque solempnitatibus domino pauperum commilitonum Christi spontanea paupertas indiscrete reddere consueverat, omnino prohibemus.

63. Moreover, you should profess your faith with a pure heart night and day that you may be compared in this respect to the wisest of all the prophets, who said: Calicem salutaris accipiam. That is to say: ‘I will take the cup of salvation.’ Which means: ‘I will avenge the death of Jesus Christ by my death. For just as Jesus Christ gave his body for me, I am prepared in the same way to give my soul for my brothers.’ This is a suitable offering; a living sacrifice and very pleasing to God.

63. — [6]. Ut nullus frater remanens oblationem facial. — Decrevimus, ut superius dictum est, quod nullus fratrum remanentium aliam oblationem agere présumat, sed die nocluque mundo corde in sua professione maneat ut sapientissimo prophetarum in hoc se equipollere valeat Calicem salutaris accipiam, id est mortem in morte mea, morte mea mortem Domini imitabor, quia sicut Christus pro me animam suam posuit, ita et ego pro fratribus animam ponere sum paratus. Ecce competentem oblationem, ecce hostiam viventem Deoque placentem.

On the Priests and Clerks who Serve Charity

64. The whole of the common council commands you to render all offerings and all kinds of alms in whatever manner they may be given, to the chaplains and clerks and to others who remain in charity for a fixed term. According to the authority of the Lord God, the servants of the Church may have only food and clothing, and may not presume to have anything else unless the Master wishes to give them anything willingly out of charity.

64. — [4]. Capellani victum et vestitutn tantum habeant. — Alias vero oblationes et omnia elemosinarum gênera quoquomodo fiant capellanis vel aliis ad tempus manentibus unitati communis capituli reddere pervigili cura precipimus. Servitores itaque aecclesiae victum et vestitum secundum auctoritatem tantum habeant, et nil amplius habere présumant, nisi magistri sponte caritative dederit.

On Secular Knights

65. Those who serve out of pity and remain with you for a fixed term are knights of the house of God and of the Temple of Solomon; therefore out of pity we pray and finally command that if during his stay the power of God takes any one of them, for love of God and out of brotherly mercy, one pauper be fed for seven days for the sake of his soul, and each brother in that house should say thirty paternosters.

65. — [5], De militibus defunctis qui sunt ad terminum. — Sunt namque milites in domo Dei Templique Salomonis ad terminum misericorditer vobiscum degentes, unde ineffabili miseratione vos rogamus, deprecamur et ad ultimum obnixe jubemus, ut inlerim tremenda potestas ad ultimum diem aliquem perduxerit, divino amore ac fraterna pietate septem dies sustentationispro anima ejus quidam pauper habeat et xxxta orationes dominicas unusquisque dicat.

On Secular Knights who Serve for a Fixed Term

66. We command all secular knights who desire with a pure heart to serve Jesus Christ and the house of the Temple of Solomon for a fixed term to faithfully buy a suitable horse and arms, and everything that will be necessary for such work. Furthermore, we command both parties to put a price on the horse and to put the price in writing so that it is not forgotten; and let everything that the knight, his squire and horse need, even horseshoes, be given out of fraternal charity according to the means of the house. If, during the fixed term, it happens by chance that the horse dies in the service of the house, if the house can afford to, the Master should replace it. If, at the end of his tenure, the knight wishes to return to his own country, he should leave to the house, out of charity, half the price of the horse, and the other half he may, if he wishes, receive from the alms of the house.

66. — [32]. Qualiter ad tempus rémanentes recipiantur. — Omnibus militibus servire Jhesu Christo animi puritale in eadem domo ad terminum cupientibus equos in tali negocio cotidiano idoneos et arma et quicquid ei necessarium fuerit emere fldeliter jubemus. Deinde vero ex utraque parte equalitate servata bonum et utile appreciari equos judicavimus. Habeatur itaque precium in scripto ne tradatur oblivioni, et quicquid militi vel equis ejus aut armigero erit necessarium, adjunctis ei ferris equorum, secundum facultatem domus ex eadem domo fraterna caritate impendatur. Si vero inlerim equos suos miles aliquo eventu in hoc servicio amiserit, magister ut facilitas domus hoc exigit, alios amministret. Adveniente autem termino repatriandi medictatem precii ipse miles divino amore concedat, alteram ex communi fratrum si ei placet recipiat.

On the Commitment of Sergeants

67. As the squires and sergeants who wish to serve charity in the house of the Temple for the salvation of their souls and for a fixed term come from divers regions, it seems to us beneficial that their promises be received, so that the envious enemy does not put it in their hearts to repent of or renounce their good intentions.

67. — [01]. Ut fidem servicium aecipiant. — Agnovimus nempe complures ex diversis provinciis, tam clientes quam armigeros, pro animarum salute animo servienti ad terminum cupientes in domo vestra mancipari. Utile est autem ut fidem eorum accipiatis, ne forte veternus hostis in Dei servicio aliquid furtive vel indecenter cis intimet, ut a bono proposito repente exterminet.

On White Mantles

68. By common counsel of all the chapter we forbid and order expulsion, for common vice, of anyone who without discretion was in the house of God and of the Knights of the Temple; also that the sergeants and squires should not have white habits, from which custom great harm used to come to the house; for in the regions beyond the mountains false brothers, married men and others who said they were brothers of the Temple used to be sworn in; while they were of the world. They brought so much shame to us and harm to the Order of Knighthood that even their squires boasted of it; for this reason numerous scandals arose. Therefore let them assiduously be given black robes; but if these cannot be found, they should be given what is available in that province; or what is the least expensive, that is burell.

68. — [24]. Quod famuli alba vestimenta, id est pallia non habeant. — Hoc nempe quod erat in domo Dei ac suorum mililum Templi sine discretione ac consilio communis capiluli obnixe contradicimus et funditus quasi quoddam vicium peculiare amputare precipimus : Habebant enim famuli et armigeri alba vestimenta, unde veniebant dampna importabilia. Surrexerunt namque in ultra montanis partibus quidam pseudo fratres et conjugati et alii dicentes se esse de Templo, cum sint de mundo. Hii nempe tantas contumelias totque dampna militari ordini adquisierunt, et clientes rémanentes plurima scandala oriri inde superbiendo fecerunt. Habeant igitur assidue nigra ; sed si talia non possunt invenire, habeant qualia inveniri poses. — 1. L’Arménie, sans doute. sunt in illa provincia qua degunt, aut quod vilius unius coloris comparari potest, videlicel burella.

On Married Brothers

69. If married men ask to be admitted to the fraternity, benefice and devotions of the house, we permit you to receive them on the following conditions: that after their death they leave you a part of their estate and all that they have obtained henceforth. Meanwhile, they should lead honest lives and endeavour to act well towards the brothers. But they should not wear white habits or cloaks; moreover, if the lord should die before his lady, the brothers should take part of his estate and let the lady have the rest to support her during her lifetime; for it does not seem right to us that such confréres should live in a house with brothers who have promised chastity to God.

69. — [55]. Quomodo fratres conjugati habeantur. — Fratres autem conjugatos hoc modo habere vobis permittimus, ut si fraternitatis vestrae beneficium et participationem unanimiter petunt, uterque sue substanciae porcionem et quicquid amplius adquisieiïnt unitati communis capiluli post mortem concédant, et inlerim honestam vitam excerceant, et bonum agere fratribus studeant ; sed veste candida et clamide alba non incedant. Si vero marilus anle obierit, parlem suam fratribus relinquat, et conjux de allera vitae sustentamenlum habeat. Hoc enim injustum consideramus, ut cum fratribus Deo castitatem promittentibus fratres hujusmodiinunaeademquedomo maneant.

On Sisters

70. The company of women is a dangerous thing, for by it the old devil has led many from the straight path to Paradise. Henceforth, let not ladies be admitted as sisters into the house of the Temple; that is why, very dear brothers, henceforth it is not fitting to follow this custom, that the flower of chastity is always maintained among you.

70. — [56]. Ut amplius sorores non coadunent. — Sorores quidem amplius periculosum est coadunare, quia antiquus hostis femineo consorcio complures expulit a recto Iramite Paradisi. Ideoque fratres rarissimi ut integritatis flos inter vos semper appareat hac consuetudine a modo uti non liceat.

Let Them Not Have Familiarity with Women

71. We believe it to be a dangerous thing for any religious to look too much upon the face of woman. For this reason none of you may presume to kiss a woman, be it widow, young girl, mother, sister, aunt or any other; and henceforth the Knighthood of Jesus Christ should avoid at all costs the embraces of women, by which men have perished many times, so that they may remain eternally before the face of God with a pure conscience and sure life.

71. — [72]. Ut omnium mulierum fugiant oscula. — Periculosum esse credimus omni religioni vultum mulierum nimis attendere, et ideo nec viduam, nec virginem, nec matrem, nee sororem, nec amitam, nec ullam aliam feminam aliquis frater osculari présumat. Fugiat ergo feminaea oscula Christi milicia, per que soient homines sepius periclitari, ut pura conscientia et secura vita in conspectu Domini perhenniter valeat conversari.

[65]. — Ut victus equaliter omnibus distribuatur. — Illud quoque congrue et racionabililer manutenendum censemus, ut omnibus fratribus remanentibus victus secundum loci facultalem equaliter tribuatur. Non enim est utilis personarum acceptio, sed infirmitatum necessaria est consideratio.

Not Being Godfathers

72. We forbid all brothers henceforth to dare to raise children over the font and none should be ashamed to refuse to be godfathers or godmothers; this shame brings more glory than sin.

On the Commandments

73. All the commandments which are mentioned and written above in this present Rule are at the discretion and judgement of the Master.

These are the Feast Days and Fasts that all the Brothers should Celebrate and Observe

74. Let it be known to all present and future brothers of the Temple that they should fast at the vigils of the twelve apostles. That is to say: St Peter and St Paul; St Andrew; St James and St Philip; St Thomas; St Bartholomew; Sts. Simon and Jude St James; St Matthew. The vigil of St John the Baptist; the vigil of the Ascension and the two days before, the rogation days; the vigil of Pentecost; the ember days; the vigil of St Laurence; the vigil of Our Lady in mid-August; the vigil of All Saints; the vigil of Epiphany. And they should fast on all the above-mentioned days according to the commandments of Pope Innocent at the council which took place in the city of Pisa. And if any of the above-mentioned feast days fall on a Monday, they should fast on the preceding Saturday. If the nativity of Our Lord falls on a Friday, the brothers should eat meat in honour of the festival. But they should fast on the feast day of St Mark because of the Litany: for it is established by Rome for the mortality of men. However, if it falls during the octave of Easter, they should not fast.

These are the Feast Days which should be Observed in the House of the Temple

75. The nativity of Our Lord; the feast of St Stephen; St John the Evangelist; the Holy Innocents; the eighth day of Christmas, which is New Year’s Day; Epiphany; St Mary Candlemas; St Mathias the Apostle; the Annunciation of Our Lady in March; Easter and the three days following; St George; Sts Philip and James, two apostles; the finding of the Holy Cross; the Ascension of Our Lord; Pentecost and the two days following; St John the Baptist; St Peter and St Paul, two apostles; St Mary Magdalene; St James the Apostle; St Laurence; the Assumption of Our Lady; the nativity of Our Lady; the Exaltation of the Holy Cross; St Matthew the Apostle; St Michael; Sts Simon and Jude; the feast of All Saints; St Martin in winter; St Catherine in winter; St Andrew; St Nicholas in winter; St Thomas the Apostle.

76. None of the lesser feasts should be kept by the house of the Temple. And we wish and advise that this be strictly kept and adhered to: that all the brothers of the Temple should fast from the Sunday before St Martin’s to the nativity of Qur Lord, unless illness prevents them. And if it happens that the feast of St Martin falls on a Sunday, the brothers should go without meat on the preceding Sunday