Secrets of the Knights Templar

by S. J. Hodge

  SECRETS OF THE KNIGHTS TEMPLAR

  The Hidden History of the World’s Most Powerful Order

  S.J. HODGE

  First published in 2013

  This ebook edition published in 2013 by

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  CONTENTS

  The Origins of the Order

  Holy War

  The Temple of Solomon

  The Guardians

  Sacred Defence

  Shifting Sands

  The Descent

  The Myths

  An Enigma of History

  LIST OF GRAND MASTERS

  TIMELINE

  THE ORIGINS OF THE ORDER

  A 14th-century manuscript showing the unrest and violence between the Seljuk Turks and Christians in Jerusalem just before the First Crusade.

  From the time the Knights Templar formed as an order of military monks early in the 12th century, stories began proliferating about them. Legends and tales varied from positive to negative and from ambiguous to unequivocal.

  To most outsiders, they were valiant defenders of Christianity throughout the crusading years, admired for their resolve and bravery. To others, their extraordinary success in banking, building, farming and other secular areas was questionable alongside their religious beliefs and austere lifestyles. The shock felt by almost everyone when they were accused of dubious crimes by Philip IV of France in 1307, however, sent tremors of indignation and horror throughout Europe. What’s more, the Pope – who was supposed to protect them – facilitated their demise. To be destroyed in the end not by their Muslim adversaries, but by their fellow Christians, shook society to its foundations, and the story has (erratically) continued to arouse interest for the 700 years that have followed.

  This interest has become greater than ever in recent years, with countless sensational claims about the Templars emerging, many of which have captured the collective imagination. What is it about this Brotherhood that arouses such interest? Can any of the theories be substantiated? Why have so many of these ideas only come to light relatively recently, and how many mysteries can be resolved now – with greater methods of authenticating evidence and the benefit of hindsight? This book sets out to discuss many of the theories that have been put forth about the Knights Templar, from such elusive notions as what secrets they possessed or what their alleged secret rituals were, to more concrete areas, such as their buildings, constructed using forgotten knowledge of sacred geometry, or their development of banking that has since become the model for banking practice everywhere.

  Fighting brothers

  Established in Jerusalem in the 12th century, the Knights Templar were European Christians who chose to live as warrior-monks – a type of brotherhood that had never been seen before. Formed after the First Crusade with just a few men, their aim was to protect Christian pilgrims in the Holy Land and to defend the territory conquered by the Crusaders. Traditionally, knights came from noble families but, like most monks, the Templars were recruited from all echelons of society. Not all joined as knights, and the majority came from ordinary backgrounds – many were craftsmen, farmers, masons or cooks, for example – and as such were not educated; few left personally written records about their daily lives. Many could read and write in their own languages but, apart from religious material, book-learning was discouraged as the objectives of the Order focused on other things. Official records were kept nonetheless, but after the Templars’ dissolution in 1312, these were stored in Cyprus by the Knights Hospitaller in their headquarters. In 1571, during the Ottoman–Venetian war, Cyprus fell to the Ottoman Turks who destroyed many Hospitaller documents, along with the Templar records. With their archives destroyed and no contemporary chronicler mentioning their existence, it fell to later generations to piece together their history.

  Mysteries, myths and realities

  It was not until the 18th century, with the formation of a new society called Freemasons, that the Knights Templar were considered earnestly once more. Since then, they have been researched and written about profusely. Sensational books, such as Dan Brown’s novel The Da Vinci Code, and The Holy Blood and the Holy Grail by Michael Baigent, Richard Leigh and Henry Lincoln, plus ensuing films, documentaries and further books advanced their popularity enormously. Speculation about their lives, and enigmas surrounding their existence, have never been so intense, and many of the stories about them have become so tightly interwoven into European history that it is extremely difficult to separate the myths from the realities. The broad range of opinions, theories and suppositions about them have meant that, over time, they have been variously lauded and criticized, romanticized and undermined, elevated and denounced.

  They are now connected with a wide range of disparate mysteries, linked variously with the Holy Grail, the Ark of the Covenant and other sacred artefacts; the worship of ancient gods; the practice of strange initiation rites; secret travel; clandestine treasure; and esoteric knowledge about the life of Christ. They have also been linked with the untimely death of a king, a Pope’s perfidy, and even with putting a curse on the French royal family. When they started out, they were seen as devout and courageous Christian saviours. Their rigorous, monastic way of life coupled with physical warfare troubled some, but aroused pride and respect in others. They began humbly, rose with incredible alacrity, as financiers, builders, disciplined and efficient fighters – and more. Yet with just two centuries of known existence, their dramatic rise and violent downfall left a fertile base for speculation, generating many misconceptions and intrigues. With such a dearth of documentation, many of the stories can still not be verified, but with evidence continuing to be uncovered by reputable historians, false leads and questionable claims can be assessed, separated from the hype, and pieced together rationally.

  One massive breakthrough came in 2007, when the Vatican published a copy of a parchment written in August 1308 that shed new light on the Pope’s involvement in the Order’s downfall, and his belief in their innocence – despite his actions that seemed to prove the contrary. Discovered in the Vatican Secret Archives in September 2001 by Italian palaeographer Barbara Frale, the Chinon Parchment was written by three cardinals and proves irrefutably that the Knights Templar were not deemed heretics by the Pope and so should never have been persecuted.

  This book tells the Templar story and considers the various enigmas, intrigues and conjecture that surround them, attempting
to clarify some assumptions and beliefs and to reassess both the facts and the falsehoods behind the legendary Brotherhood.

  This fresco shows the Battle of Lepanto in October 1571. Although the Ottomans destroyed a great deal on the island of Cyprus, including the Templars’ and Hospitallers’ records, ultimately, the Christians were the victors and it became known as the great victory of the Christians over the Turks. The artist of this work was the Greek Antonio Vassilacchi (1556–1629), who was active mainly in Venice. This was painted nearly 30 years after the event, in 1600.

  HOLY WAR

  Even after the Islamic armies had taken Jerusalem from the Byzantines, it remained the most sacred destination for all Christian pilgrims. This miniature from Speculum Historiale by Vincent of Beauvais (1190–1264) depicts a battle between the Byzantine and Islamic armies in the seventh century.

  Although many books have been written about the Knights Templar, scholars and archaeologists are frequently uncovering new evidence about them, calling into question many previously accepted theories. This book, while not a chronological history of the Order, is an up-to-date account of many of the events and mysteries that surrounded the legendary soldiers of Christ.

  The Order of the Knights Templar originated after the First Crusade and thrived over the entire crusading period. The Crusades were a series of wars fought between Christian Europe (Christendom) and the Muslim Empire (Islam). They were established because of the political and spiritual issues in society at the time, emerging from the feudal mentality of those Europeans living in the Middle Ages, and of religious fanaticism, and they lasted from the end of the 11th to the late 13th centuries. At the close of the 11th century, the First Crusade was launched by Christians against increasing Muslim incursion into Christian-ruled lands, and also to regain control of the Middle Eastern Holy Land from the Muslims. Over the following 200 years, more crusades were fought and the issues and outcomes became more complex. So complex in fact that there are differing views among historians about exactly how many crusades there were. Some maintain that there were eight, while others claim that there were only four, and still others contend that there were five, or even six. This is partly because many insist that only a pope can call a crusade and so those started by others are not officially crusades, although their purpose was the same.

  Since the seventh century, Muslim armies emerging originally from Arabia had frequently attacked traditionally Christian territories, including parts of Europe, North Africa and the Middle East in efforts to take the land. Quickly and violently, the Arabs captured large tracts of land and stopped the lucrative trade that had been thriving around the Mediterranean. The speed of the Arab conquests and the losses suffered by Christians meant that something had to be done to prevent the whole of Christendom being annihilated. Although not used until the 13th century, the word ‘crusades’ described the attempts by Christians to fight back and regain control of the lands they had previously occupied, as well as the holiest sites in the Middle East, locations described in the Bible – in particular, the city of Jerusalem.

  Pilgrimage

  Despite the difficulties of travel, since the second half of the fourth century the tradition of pilgrimage had been well established by the Christian Church. Acts of pilgrimage, where the faithful travelled to holy places to receive forgiveness for their sins or cures for ill-health, had become an integral part of Christian life. Popular shrines included the tomb of Thomas Becket at Canterbury Cathedral in England; the site of St Paul’s execution in Rome; the Abbey of Vézelay in Burgundy, which housed the relics of Mary Magdalene; Santiago de Compostela in northwestern Spain, where the apostle and martyr St James the Great’s bones were kept, and Jerusalem, the most hallowed site of all. Even after it had been taken from the Byzantine emperors by Islamic armies in the seventh century, Jerusalem remained the most sacred destination for Christian pilgrims.

  Considering the expense, the dangers and the unknowns of a pilgrim’s journey, it is a wonder that any pilgrimages were actually undertaken. To travel to Palestine from Europe was expensive and hazardous, even before the Muslims began attacking Christian countries. The least dangerous route was by sea, but even here, there was always the risk of piracy or shipwreck. Overland was riskier as it entailed crossing parts of the Byzantine Empire and Islamic Syria. Nevertheless, these perils seemed simply to add to the allure of the pilgrimage and the sense of achievement for those who reached their destinations. Hardships enhanced the notion of penance, which all assisted the salvation of the pilgrims’ souls. The Church encouraged pilgrimages, presenting them as the culmination of a faithful life and a reliable way to receive forgiveness of sins – or to escape divine punishment.

  The Middle Ages

  The term ‘Middle Ages’ corresponds to the same period as the Latin word ‘medieval’. Neither expression was used until the 19th century, when a general interest grew in the era they describe. Although not exactly defined, this period is usually considered to have started with the fall of the Roman Empire, which began in 410 CE, and to have ended with the early 15th century at the start of the Renaissance period, or even in 1453, when Turkish forces captured Constantinople. The end of the Middle Ages is generally described as the start of the Modern Era. This was a time of strong religious belief and fanaticism, which was inflamed by a lack of understanding and communication, and which led to mistrust and brutality. During the period, society changed and developed, with new kingdoms forming in Western Europe. In the seventh century, North Africa and the Middle East, which had once been part of the Roman Empire, were conquered by Arabs and became Islamic. At this time, the Byzantine or Eastern Roman Empire, remained largely independent of Muslim influence.

  Islamic control and conquest

  Although the Islamic armies were strong and powerful, single-mindedly sweeping through great swathes of land and overthrowing the inhabitants, all was not peaceful within. Since the death of Muhammad in 632 CE, a major split had occurred between two Islamic sects. The schism between Sunni and Shi’a Muslims initially arose from a disagreement over who should succeed Muhammad on his unexpected death. The Sunni Muslims felt his close companion (and father-in-law) Abu Bakr should become the first Caliph (successor), while Shi’ites believed that his son-in-law and cousin Ali was the rightful heir. Both candidates had compelling credentials: Abu Bakr had been a trusted political and personal adviser to Muhammad, while Ali was the first (male) convert to Islam and was renowned for his unwavering faith. Although Abu Bakr was appointed the first administrative leader by the Islamic community elders, eventually Ali also held the position – but by this time, the rift was firmly in place.

  A 17th-century Islamic miniature, depicting Muhammad and his trusted adviser and father-in-law Abu Bakr, who became the first administrative leader after Muhammad’s death.

  Abu Bakr reigned over the Rashidun Caliphate from 632 to 634. During that time he arranged for the first written version of the Holy Qur’an (the ‘Word of God’ in Arabic) to be made. Before Muhammad’s life, the Bedouin tribes of Arabia were nomadic people, living in fierce competition with each other to survive. That legacy continued to a certain extent, and from 634 to 641 another of Muhammad’s successors, the Caliph Umar, began a military campaign invading several Byzantine-inhabited lands, including Syria, Persia, Palestine and Jerusalem. After they took control, in general, Muslims continued to allow Christian and Jewish pilgrimages to Jerusalem. But the conquests carried on. Caliph Uthman, Umar’s successor, who reigned from 644 to 656, captured Cyprus and attacked Constantinople, setting fire to the Byzantine fleet. The subsequent Umayyad dynasty centred on Damascus and spread Islam as far as Afghanistan in the east and North Africa in the west. In the eighth century, Arab armies began attacking Roman Catholic countries as well and soon overthrew important Christian cities across the Iberian Peninsula. Next, the Arab armies crossed the Pyrenees to France, where they attacked places such as Bordeaux, Carcassonne and Tours. However, in 732 they were decisively beaten
back by Charles Martel, the grandfather of Charlemagne. Within a century, nonetheless, the Arab armies were assailing parts of Italy, and even drove the Pope from Rome. But for all their aggression, the Umayyads and the later Abbasid dynasty allowed the vanquished who remained living in their cities to practise their chosen religions and to continue their pilgrimages – as long as they paid the Muslim rulers an extra tax.

  A 13th-century Arab manuscript of a Muslim warrior on a camel.

  Gradually, Islamic society and culture was becoming remote from the nomadic lifestyles of its ancestors and, after the middle of the tenth century, most Muslims had settled and were no longer keen to fight, even though the Arab government needed to maintain fighting in order to keep control and to continue their forbidding stance over any Christians who tried to fight back. So the government began to rely on foreign immigrants to fight for them. These were mainly Turkish tribes who were newly converted to Islam and extremely aggressive and hostile towards non-Muslims. The leading tribe, the Seljuk Turks, were nomadic, warlike buccaneers and, within a short time, a Turkish Sultan of the Seljuks seized power from the Arab Caliph. By 1065, they took control of Jerusalem and they showed no tolerance to others who were not Sunni Muslims like them. They slaughtered Christian, Jews and pagans, and they destroyed churches, synagogues and other places of worship. In 1071, they massacred the huge Byzantine army at the Battle of Manzikert (now part of Turkey), captured the Byzantine Emperor Romanus Diogenes and took Nicaea, one of the most important cities of the Byzantine Empire.

  Twenty-four years later in 1095, while in Piacenza, Italy, Pope Urban II (r. 1088–99) received a delegation of ambassadors bearing a letter from the current Byzantine Emperor, Alexius I Comnenus, appealing to the Latin (Catholic) Christians to join forces with them, the Eastern (Orthodox) Christians, to fight back against the Seljuk Turks. The Byzantine Empire had lost most of Anatolia to the Seljuk Turks and Alexius needed military assistance from the West to regain his lands. Although Eastern and Western Christians were divided, in the letter, Alexius described the atrocities suffered by all Christians in Jerusalem at the Turks’ hands, explaining that it was no longer safe for any pilgrims to go there. Also promising greater unity between the Church of Constantinople and the Church of Rome, Alexius aroused Urban II’s sympathies. Keen to end the divide between the Eastern and Latin Churches and even more eager to save Jerusalem from the devastation being created there by the Turks, in November of that year, the Pope called a Council meeting in Clermont, France.