The History of the Knights Templars, the Temple Church, and the Temple

John Walby de Bust, another Minorite, had heard John de Dingeston say that he had heard that there was in a secret place of the house of the Templars at London a gilded head, and that when one of the Masters was on his deathbed, he summoned to his presence several preceptors, and told them that if they wished for power, and dominion, and honour, they must worship that head.

Brother Richard de Koefeld, a monk, had heard from John de Borna, who had it from the Knight Templar Walter le Bacheler, that every man who entered into the order of the Temple had to sell himself to the devil; he had also heard from the priest Walter, rector of the church of Hodlee, who had it from a certain vicar, who was a priest of the said Walter le Bacheler, that there was one article in the profession of the Templars which might not be revealed to any living man.

Gasper de Nafferton, chaplain of the parish of Ryde, deposed that three years back he was in the employ of the Templars for about six months, during which period William de Pokelington was received into the order; that he well recollected that the said William made his appearance at the Temple on Sunday evening, with the equipage and habit of a member of the order, accompanied by Brother William de la More, the Master of the Temple, Brother William de Grafton, Preceptor of Ribbestane and Fontebriggs; and other brethren: that the same night, during the first watch, they assembled in the church, and caused the deponent to be awakened to say mass; that, after the celebration of the mass, they made the deponent with his clerk go out into the hall beyond the cloister, and then sent for the person who was to be received; and on his entry into the church one of the brethren immediately closed all the doors opening into the cloister, so that no one within the chambers could get out, and thus they remained till daylight; but what was done in the church the deponent knew not; the next day, however, he saw the said William clothed in the habit of a Templar, looking very sorrowful. The deponent also declared that he had threatened to peep through a secret door to see what was going on, but was warned that it was inevitable death so to do. He states that the next morning he went into the church, and found the books and crosses all removed from the places in which he had previously left them; that he afterwards saw the knight Templar Brother William deliver to the newly-received brother a large roll of paper, containing the rule of the order, which the said newly-received brother was directed to transcribe in private; that after the departure of the said Brother William, the deponent approached the said newly-received brother, who was then diligently writing, and asked to be allowed to inspect the roll, but was told that none but members of the order could be allowed to read it; that he was then about to depart, when Brother William made his appearance, and, astonished and confounded at the sight of the deponent, snatched up the roll and walked away with it, declaring, with a great oath, that he would never again allow it to go out of his hands.

Brother John de Donyngton, of the order of the Minorites, the seventy-sixth witness examined, being sworn, deposed that some years back an old veteran of the Temple (whose name he could not recollect) told him that the order possessed four chief idols in England, one at London in the sacristy of the Temple; another at the preceptory of Bistelesham; a third at Bruere in Lincolnshire; and the fourth in some place beyond the Humber, (the name of which he had forgotten;) that Brother William de la More, the Master of the Temple, introduced the melancholy idolatry of the Templars into England, and brought with him into the country a great roll, whereon were inscribed in large characters the wicked practices and observances of the order. The said old veteran also told the deponent that many of the Templars carried idols about with them in boxes, &c. &c.

The deponent further states that he recollected well that a private gentleman, Master William de Shokerwyk, a short time back, had prepared to take the vows of the order, and carried his treasures and all the property he had to the Temple at London; and that as he was about to deposit it in the treasury, one of the brethren of the Temple heaved a profound sigh, and Master William de Shokerwyk having asked what ailed him, he immediately replied, “It will be the worse for you, brother, if you enter our order;” that the said Master William asked why, and the Templar replied, “You see us externally, but not internally; take heed what you do; but I shall say no more;” and the deponent further declares, that on another occasion the said Master William entered into the Temple Hall, and found there an old Templar, who was playing at the game called Daly; and the old Templar observing that there was no one in the hall besides himself and the said Master William, said to the latter, “If you enter into our order, it will be the worse for you.”

The witness then goes into a rambling account of various transactions in the East, tending to show that the Templars were in alliance with the Saracens, and had acted with treachery towards the christian cause!³⁹⁸

After the delivery of all this hearsay, these vague suspicions and monstrous improbabilities, the notaries proceeded to arrange the valuable testimony adduced, and on the 22nd of April all the Templars in custody in the Tower and in the prisons of the city were assembled before the inquisitors and the bishops of London and Chichester, in the church of the Holy Trinity, to hear the depositions and attestations of the witnesses publicly read. The Templars required copies of these depositions, which were granted them, and they were allowed eight days from that period to bring forward any defences or privileges they wished to make use of. Subsequently, before the expiration of the eight days, the officer of the bishop of London was sent to the Tower with scriveners and witnesses, to know if they would then set up any matters of defence, to whom the Templars replied that they were unlettered men, ignorant of law, and that all means of defence were denied them, since they were not permitted to employ those who could afford them fit counsel and advice. They observed, however, that they were desirous of publicly proclaiming the faith, and the religion of themselves and of the order to which they belonged, of showing the privileges conceded to them by the chief pontiffs, and their own depositions taken before the inquisitors, all which they said they wished to make use of in their defence.

On the eighth day, being Thursday the 29th of April, they appeared before the papal inquisitors and the bishops of London and Chichester, in the church of All Saints of Berkyngecherche, and presented to them the following declaration, which they had drawn up amongst themselves, as the only defence they had to offer against the injustice, the tyranny, and the persecution of their powerful oppressors; adding, that if they had in any way done wrong, they were ready to submit themselves to the orders of the church.

This declaration is written in the Norman French of that day, and is as follows:

“Conue chese seit a nostre honurable pere, le ercevesque de Canterbiere, primat de toute Engletere, e a touz prelaz de seinte Eglise, e a touz Cristiens, qe touz les freres du Temple que sumes ici assemblez et chescune singulere persone par sen sumes cristien nostre seignur Jesu Crist, e creoms en Dieu Pere omnipotent, qui fist del e terre, e en Jesu soen fiz, qui fust conceu du Seint Esperit, nez de la Virgine Marie, soeffrit peine e passioun, morut sur la croiz pour touz peccheours, descendist e enferns, e le tierz jour releva de mort en vie, e mounta en ciel, siet au destre soen Pere, e vendra au jour de juise, juger les vifs e les morz, qui fu saunz commencement, e serra saunz fyn; e creoms comme seynte eglise crets, e nous enseigne. E que nostre religion est foundee sus obedience, chastete, vivre sans propre, aider a conquere la seint terre de Jerusalem, a force e a poer, qui Dieu nous ad preste. E nyoms e firmement en countredioms touz e chescune singulere persone, par sei toutes maneres de heresies e malvaistes, que sount encountre la foi de Seinte Eglise. E prioms pour Dieu e pour charite a vous, que estes en lieu nostre seinte pere l’apostoile, que nous puissoms aver lez drettures de seinte eglise, comme ceus que sount les filz de sainte eglise, que bien avoms garde, e tenu la foi, e la lei de seinte eglise, e nostre religion, la quele est bone, honeste e juste, solom les ordenaunces, e les privileges de la court de Rome avons grauntez, confermez, e canonizez par commun concile, les qels priviliges ensemblement ou lestablisement, e la regle sount en la dite court enregistrez. E mettoms en dur e en mal eu touz Cristiens saune noz anoisourz, par la ou nous avoms este conversaunt, comment nous avoms nostre vie demene. E se nous avoms rien mesprys de aucun parole en nos examinacions par ignorance de seu, si comme nous sumes genz laics prest sumes, a ester a lesgard de seint eglise, comme cely que mourust pour nouz en la beneite de croiz. E nous creoms fermement touz les sacremenz de seinte eglise. E nous vous prioms pour Dieu e pour salvacioun de vous almes, que vous nous jugez si comme vous volez respoundre pour vous et pour nous devaunt Dieu: e que nostre examinement puet estre leu e oii devaunt nous e devaunt le people, solom le respouns e le langage que fust dit devaunt vous, e escrit en papier.³⁹⁹

“Be it known to our honourable father, the archbishop of Canterbury, primate of all England, and to all the prelates of holy church, and to all Christians, that all we brethren of the Temple here assembled, and every of one of us are Christians, and believe in our Saviour Jesus Christ, in God the Father omnipotent, &c. &c…”

“And we believe all that the holy church believes and teaches us. We declare that our religion is founded on vows of obedience, chastity, and poverty, and of aiding in the conquest of the Holy Land of Jerusalem, with all the power and might that God affordeth us. And we firmly deny and contradict, one and all of us, all manner of heresy and evil doings, contrary to the faith of holy church. And for the love of God, and for charity, we beseech you, who represent our holy father the pope, that we may be treated like true children of the church, for we have well guarded and preserved the faith and the law of the church, and of our own religion, the which is good, honest, and just, according to the ordinances and the privileges of the court of Rome, granted, confirmed, and canonized by common council; the which privileges, together with the rule of our order, are enregistered in the said court. And we would bring forward all Christians, (save our enemies and slanderers,) with whom we are conversant, and among whom we have resided, to say how and in what manner we have spent our lives. And if, in our examinations, we have said or done anything wrong through ignorance of a word, since we are unlettered men, we are ready to suffer for holy church like him who died for us on the blessed cross. And we believe all the sacraments of the church. And we beseech you, for the love of God, and as you hope to be saved, that you judge us as you will have to answer for yourselves and for us before God; and we pray that our examination may be read and heard before ourselves and all the people, in the very language and words in which it was given before you, and written down on paper.”

The above declaration was presented by Brother William de la More, the Master of the Temple; the Knights Templars Philip de Mewes, Preceptor of Garwy; William de Burton, Preceptor of Cumbe; Radulph de Maison, Preceptor of Ewell; Michael de Baskevile, Preceptor of London; Thomas de Wothrope, Preceptor of Bistelesham; William de Warwick, Priest; and Thomas de Burton, Chaplain of the Order; together with twenty serving brothers. The same day the inquisitors and the two bishops proceeded to the different prisons of the city to demand if the prisoners confined therein wished to bring forward anything in defence of the order, who severally answered that they would adopt and abide by the declaration made by their brethren in the Tower.

It appears that in the prison of Aldgate there were confined Brother William de Sautre, Knight, Preceptor of Samford; Brother William de la Ford, Preceptor of Daney; Brother John de Coningeston, Preceptor of Getinges; Roger de Norreis, Preceptor of Cressing; Radulph de Barton, priest, Prior of the New Temple; and several serving brethren of the order. In the prison of Crepelgate were detained William de Egendon, Knight, Preceptor of Schepeley; John de Moun, Knight, Preceptor of Dokesworth; and four serving brethren. In the prison of Ludgate were five serving brethren; and in Newgate was confined Brother Himbert Blanke, Knight, Grand Preceptor of Auvergne.

The above declaration of faith and innocence was far from agreeable to the papal inquisitors, who required a confession of guilt, and the torture was once more directed to be applied. The king sent fresh orders to the mayor and the sheriffs of the city of London, commanding them to place the Templars in separate dungeons; to load them with chains and fetters; to permit the myrmidons of the inquisitors to pay periodical visits to see that the wishes and intentions of the inquisitors, with regard to the severity of the confinement, were properly carried into effect; and, lastly, to inflict TORTURE upon the bodies of the Templars, and generally to do whatever should be thought fitting and expedient in the premises, according to ecclesiastical law.⁴⁰⁰ In conformity with these orders, we learn from the record of the proceedings, that the Templars were placed in solitary confinement in loathsome dungeons; that they were placed on a short allowance of bread and water, and periodically visited by the agents of the inquisition; that they were moved from prison to prison, and from dungeon to dungeon; were now treated with rigour, and anon with indulgence; and were then visited by learned prelates, and acute doctors in theology, who, by exhortation, persuasion, and by menace, attempted in every possible mode to wring from them the required avowals. We learn that all the engines of terror wielded by the church were put in force, and that torture was unsparingly applied “usque ad judicium sanguinis!” The places in which these atrocious scenes were enacted were the Tower, the prisons of Aldgate, Ludgate, Newgate, Bishopsgate, and Crepelgate, the house formerly belonging to John de Banguel, and the tenements once the property of the brethren of penitence.⁴⁰¹ It appears that some French monks were sent over to administer the torture to the unhappy captives, and that they were questioned and examined in the presence of notaries whilst suffering under the torments of the rack. The relentless perseverance and the incessant exertions of the foreign inquisitors were at last rewarded by a splendid triumph over the powers of endurance of two poor serving brethren, and one chaplain of the order of the Temple, who were at last induced to make the long-desired avowals.

On the 23rd of June, Brother Stephen de Stapelbrugge, described as an apostate and fugitive of the order of the Temple, captured by the king’s officers in the city of Salisbury, deposed in the house of the head gaoler of Newgate, in the presence of the bishops of London and Chichester, the chancellor of the archbishop of Canterbury, Hugh de Walkeneby, doctor of theology, and other clerical witnesses, that there were two modes of profession in the order of the Temple, the one good and lawful, and the other contrary to the christian faith; that he himself was received into the order by Brother Brian le Jay, Grand Preceptor of England at Dynneslee, and was led into the chapel, the door of which was closed as soon as he had entered; that a cross was placed before the Master, and that a brother of the Temple, with a drawn sword, stood on either side of him; that the Master said to him, “Do you see this image of the crucifixion?” to which he replied, “I see it, my lord;” that the Master then said to him, “You must deny that Christ Jesus was God and man, and that Mary was his mother; and you must spit upon this cross;” which the deponent, through immediate fear of death, did with his mouth, but not with his heart, and he spat beside the cross, and not on it; and then falling down upon his knees, with eyes uplifted, with his hands clasped, with bitter tears and sighs, and devout ejaculations, he besought the mercy and the favour of holy church, declaring that he cared not for the death of the body, or for any amount of penance, but only for the salvation of his soul.

On Saturday, the 25th of June, Brother Thomas Tocci de Thoroldeby, serving brother of the order of the Temple, described as an apostate who had escaped from Lincoln after his examination at that place by the papal inquisitors, but had afterwards surrendered himself to the king’s officers, was brought before the bishops of London and Chichester, the archdeacon of Salisbury, and others of the clergy in St. Martin’s Church in Vinetriâ; and being again examined, he repeated the statement made in his first deposition, but added some particulars with regard to penances imposed and absolutions pronounced in the chapter, showing the difference between sins and defaults, the priest having to deal with the one, and the Master with the other. He declared that the little cords were worn from honourable motives, and relates a story of his being engaged in a battle against the Saracens, in which he lost his cord, and was punished by the Grand Master for a default in coming home without it. He gives the same account of the secrecy of the chapters as all the other brethren, states that the members of the order were forbidden to confess to the friars mendicants, and were enjoined to confess to their own chaplains; that they did nothing contrary to the christian faith, and as to their endeavouring to promote the advancement of the order by any means, right or wrong, that exactly the contrary was the case, as there was a statute in the order to the effect, that if any one should be found to have acquired anything unjustly, he should be deprived of his habit, and be expelled the order. Being asked what induced him to become an apostate, and to fly from his order, he replied that it was through fear of death, because the abbot of Lagny, (the papal inquisitor,) when he examined him at Lincoln, asked him if he would not confess anything further, and he answered that he knew of nothing further to confess, unless he were to say things that were not true; and that the abbot, laying his hand upon his breast, swore by the word of God that he would make him confess before he had done with him! and that being terribly frightened he afterwards bribed the gaoler of the castle of Lincoln, giving him forty florins to let him make his escape.

The abbot of Lagny, indeed, was as good as his word, for on the 29th of June, four days after this imprudent avowal, Brother Thomas Tocci de Thoroldeby was brought back to Saint Martin’s Church, and there, in the presence of the same parties, he made a third confession, in which he declares that, coerced by two Templars with drawn swords in their hands, he denied Christ with his mouth, but not with his heart; and spat beside the cross, but not on it; that he was required to spit upon the image of the Virgin Mary, but contrived, instead of doing so, to give her a kiss on the foot. He declares that he had heard Brian le Jay, the Master of the Temple at London, say a hundred times over, that Jesus Christ was not the true God, but a man, and that the smallest hair out of the beard of one Saracen was of more worth than the whole body of any Christian. He declares that he was once standing in the presence of Brother Brian, when some poor people besought charity of him for the love of God and our lady the blessed Virgin Mary; and he answered, “Que dame, alez vous pendre a vostre dame” – “What lady? go and be hanged to your lady,” and violently casting a halfpenny into the mud, he made the poor people hunt for it, although it was in the depth of a severe winter. He also relates that at the chapters the priest stood like a beast, and had nothing to do but to repeat the psalm, “God be merciful unto us, and bless us,” which was read at the closing of the chapter. (The Templars, by the way, must have been strange idolaters to have closed their chapters, in which they are accused of worshipping a cat, a man’s head, and a black idol, with the reading of the beautiful psalm, “God be merciful unto us, and bless us, and show us the light of thy countenance, that thy way may be known upon earth, thy saving health among all nations,” &c. Psalm lxvii.) This witness further states, that the priest had no power to impose a heavier penance than a day’s fast on bread and water, and could not even do that without the permission of the brethren. He is made also to relate that the Templars always favoured the Saracens in the holy wars in Palestine, and oppressed the Christians! and he declares, speaking of himself, that for three years before he had never seen the body of Christ without thinking of the devil, nor could he remove that evil thought from his heart by prayer, or in any other way that he knew of; but that very morning he had heard mass with great devotion, and since then had thought only of Christ, and thinks there is no one in the order of the Temple whose soul will be saved, unless a reformation takes place.⁴⁰²

Previous to this period, the ecclesiastical council had again assembled, and these last depositions of Brothers Stephen de Stapelbrugge and Thomas Tocci de Thoroldeby having been produced before them, the following solemn farce was immediately publicly enacted. It is thus described in the record of the proceedings:

“To the praise and glory of the name of the most high Father, and of the Son, and of the Holy Ghost, to the confusion of heretics, and the strengthening of all faithful Christians, begins the public record of the reconciliation of the penitent heretics, returning to the orthodox faith published in the council, celebrated at London in the year 1311.

“In the name of God, Amen. In the year of the incarnation of our Lord 1311, on the twenty-seventh day of the month of June, in the hall of the palace of the bishop of London, before the venerable fathers the Lord Robert by the grace of God archbishop of Canterbury, primate of all England, and his suffragans in provincial council assembled, appeared Brother Stephen de Stapelbrugge, of the order of the chivalry of the Temple; and the denying of Christ and the blessed Virgin Mary his mother, the spitting upon the cross, and the heresies and errors acknowledged and confessed by him in his deposition being displayed, the same Stephen asserted in full council, before the people of the City of London, introduced for the occasion, that all those things so deposed by him were true, and that to that confession he would wholly adhere; humbly confessing his error on his bended knees, with his hands clasped, with much lamentation and many tears, he again and again besought the mercy and pity of holy mother church, offering to abjure all heresies and errors, and praying them to impose on him a fitting penance, and then the book of the holy gospels being placed in his hands, he abjured the aforesaid heresies in this form:

“I, brother Stephen de Stapelbrugge, of the order of the chivalry of the Temple, do solemnly confess,” &c. &c. (he repeats his confession, makes his abjuration, and then proceeds;) “and if at any time hereafter I shall happen to relapse into the same errors, or deviate from any of the articles of the faith, I will account myself ipso facto excommunicated; I will stand condemned as a manifest perjured heretic, and the punishment inflicted on perjured relapsed heretics shall be forthwith imposed upon me without further trial or judgment!!”

He was then sworn upon the holy gospels to stand to the sentence of the church in the matter, after which Brother Thomas Tocci de Thoroldeby was brought forward to go through the same monstrous ceremony, which being concluded, these two poor serving brothers of the order of the Temple, who were so ignorant that they could not write, were made to place their mark (loco subscriptionis) on the record of the abjuration.

“And then our lord the archbishop of Canterbury, for the purpose of absolving and reconciling to the unity of the church the aforesaid Thomas and Stephen, conceded his authority and that of the whole council to the bishop of London, in the presence of me the notary, specially summoned for the occasion, in these words: ‘We grant to you the authority of God, of the blessed Mary, of the blessed Thomas the Martyr our patron, and of all the saints of God (sanctorum atque sanctarum Dei) to us conceded, and also the authority of the present council to us transferred, to the end that thou mayest reconcile to the unity of the church these miserables, separated from her by their repudiation of the faith, and now brought back again to her bosom, reserving to ourselves and the council the right of imposing a fit penance for their transgressions!’ And as there were two penitents, the bishop of Chichester was joined to the bishop of London for the purpose of pronouncing the absolution, which two bishops, putting on their mitres and pontificals, and being assisted by twelve priests in sacerdotal vestments, placed themselves in seats at the western entrance of the cathedral church of Saint Paul, and the penitents, with bended knees, humbly prostrating themselves in prayer upon the steps before the door of the church, the members of the council and the people of the city standing around; and the psalm, Have mercy upon me, O God, after thy great goodness,” having been chaunted from the beginning to the end, and the subjoined prayers and sermon having been gone through, they absolved the said penitents, and received them back to the unity of the church in the following form:

“In the name of God, Amen. Since by your confession we find that you, Brother Stephen de Stapelbrugge, have denied Christ Jesus and the blessed Virgin Mary, and have spat beside the cross, and now taking better advice wishest to return to the unity of the holy church with a true heart and sincere faith, as you assert, and all heretical depravity having for that purpose been previously abjured by you according to the form of the church, we, by the authority of the council, absolve you from the bonds of excommunication wherewith you were held fast, and we reconcile you to the unity of the church, if you shall have returned to her in sincerity of heart, and shall have obeyed her injunctions imposed upon you.”

Brother Thomas Tocci de Thoroldeby was then absolved and reconciled to the church in the same manner, after which various psalms (Gloria Patri, Kyrie Eleyson, Christe Eleyson, &c. &c.) were sung, and prayers were offered up, and then the ceremony was concluded.⁴⁰³

On the 1st of July, an avowal of guilt was wrung by the inquisitors from Brother John de Stoke, chaplain of the order, who, being brought before the bishops of London and Chichester in St. Martin’s church, deposed that he was received in the mode mentioned by him on his first examination; but a year and fifteen days after that reception, being at the preceptory of Garwy in the diocese of Hereford, he was called into the chamber of Brother James de Molay, the Grand Master of the order, who, in the presence of two other Templars of foreign extraction, informed him that he wished to make proof of his obedience, and commanded him to take a seat at the foot of the bed, and the deponent did so. The Grand Master then sent into the church for the crucifix, and two serving brothers, with naked swords in their hands, stationed themselves on either side of the doorway. As soon as the crucifix made its appearance, the Grand Master, pointing to the figure of our Saviour nailed thereon, asked the deponent whose image it was, and he answered, “The image of Jesus Christ, who suffered on the cross for the redemption of mankind;” but the Grand Master exclaimed, “Thou sayest wrong, and are much mistakened, for he was the son of a certain woman, and was crucified because he called himself the Son of God, and I myself have been in the place where he was born and crucified, and thou must now deny him whom this image represents.” The deponent exclaimed, “Far be it from me to deny my Saviour;” but the Grand Master told him he must do it, or he would be put into a sack and be carried to a place which he would find by no means agreeable, and there were swords in the room, and brothers ready to use them, &c. &c.; and the deponent asked if such was the custom of the order, and if all the brethren did the same; and being answered in the affirmative, he, through fear of immediate death, denied Christ with his tongue, but not with his heart. Being asked in whom he was told to put his faith after he had denied Christ Jesus, he replies, “In that great Omnipotent God who created the heaven and the earth.”⁴⁰⁴

Such, in substance, was the whole of the criminatory evidence that could be wrung by torture, by a long imprisonment, and by hardships of every kind, from the Templars in England. It amounts simply to an assertion that they compelled all whom they received into their order to renounce the christian religion, a thing perfectly incredible. Is it to be supposed that the many good Christians of high birth, and honour, and exalted piety, who entered into the order of the Temple, taking the cross for their standard and their guide, would thus suddenly have cast their faith and their religion to the winds? Would they not rather have denounced the impiety and iniquity to the officers of the Inquisition, and to the pope, the superior of the order?