Knights Templar History and Medieval Resources

The recent events in Norway are extremely disturbing in their own right. But it should not go unnoticed that the historic order of the Knights Templar has been once again grossly misunderstood and misrepresented. The issue is very complex, of course, and the history of the Crusades will forever remain a subject of debates. It is very important to remember, however, that if someone were to pick a symbol of anti-multiculturalism, choosing the Knights Templar is simply ridiculous. In fact, you'd be better off blaming these knights for being the original multiculturalists! Here is one excellent tidbit of history to illustrate this point.

Usama ibn Munqidh, Amir of Shaizar (1095–1188) included an interesting story in his autobiographical "Book of Instruction with illustrations" which can be found in Francesco Gabrieli's "Arab Historians of the Crusades", p.48 of the English translation published by Routledge in 2010. Usama relates how, while being in Jerusalem, he used to go to the al-Aqsa mosque, which was controlled by the Templars who were his "friends." They would always provide a small room for Usama's prayers. One day, as he began to pray, a Frank grabbed him and turned him to face east, adding "That is the way to pray!" (Muslims, of course, turn in the direction of the Kaaba). Several Templars immediately interfered and Usama was able to proceed with his prayers. As soon as they stopped monitoring the Frankish intruder, he once again forcefully turned the Muslim around. At this time, the Templars took the Frank away and apologized to Usama, explaining that the man had just arrived today and was unfamiliar with the customs of Islam.

I would like to point out that Usama is telling this story in order to illustrate "Frankish barbarism," so from a historian's point of view this account gains credibility when it comes to assessing the degree of tolerance displayed by the Templars.

I have not been particularly impressed by Barbara Frale's "The Templars: The Secret History Revealed". Here is just one reason, something I found rather confusing:

On page 24 one reads the following: "Al-Aqsa mosque, built on the ruins of the Temple of Solomon, was known as the Dome of the Rock because it contained the block of stone from which the prophet Mohammed is believed to have ascended into heaven." It has always been my understanding that the Al-Aqsa mosque and the Dome of the Rock (Masjid Qubbat As-Sakhrah) were two distinctly different structures (they certainly are today). Leaving aside the history of these mosques (not terribly well documented), it suffices to say that medieval writers certainly describe two separate buildings. The Dome of the Rock is known to them as Templum Domini, and the Al-Aqsa mosque is referred to as Templum Salomonis. Saewulf, for instance, describes the Dome of the Rock (In cuius Templi medietate rupes conspicitur alta et magna et subtus concavata, in qua erant sancta sanctorum: ibi imposuit Salomon archam federis, habens manna et virgam Aaron, quae ibidem floruit et fronduit et amigdalum protulit, et duas tabulas testamenti.), but adds: "In atrio Templi Domini ad meridiem est Templum Salomonis mirae magnitudinis, ad cuius orientalem plagam est oraculum quoddam, habens cunabulum Christi Iesu et balneum ipsius et lectum beatae matris eius testantibus Assyriis." Initially I thought that an unfortunate translation error caused the conflation of the two buildings. However, on page 85 the Al-Aqsa mosque is again mentioned as the location of a "sacred rock" in connection with the famous story of ibn Munqidh. And yet, on page 111, Al-Aqsa and the Dome of the Rock are listed as two separate Temple Mount buildings that remained in Muslim hands after Frederick's treaty with Al-Kamil.

The confusion does not end with Ms. Frale, by the way. J. Phillips in his "Holy Warriors: A Modern History of the Crusades", on page 59, identifies Templum Domini as modern day al-Aqsa Mosque.

Personally, I have always found it confusing that the Crusaders, certainly aware of the fact that the Foundation Rock was located in the Holy of Holies of the original Temple of Solomon, chose instead to refer to the nearby Al-Aqsa mosque as Templum Salomonis. However, medieval sources are very clear on this account.

François Raynouard's tragedy Les Templiers (1805) was probably among the first modern literary portrayals the Order of the Knights Templar. Here you can see the costume of Jacques de Molay, the grand master, one of the main characters in the play. The quote below the picture says:

Nous laisserons de nous une illustre mémoire,
Et qui meurt innocent, meurt toujours avec gloire

We shall leave illustrious memories of ourselves.
One who dies innocent always dies with glory.

When speaking about Templar symbols one must distinguish between the symbols used by the Knights Templar order, as a means of identifying itself and its property, and the symbols used by Templars for various other reasons. This other category includes numerous symbols, some of which were very common in the Middle Ages, so there is nothing unusual in the fact that the Knights used them. In modern Templar myths you can find all sorts of symbols attributed to the Templars. I will only discuss symbols (some of them, of course) for which there is archaeological or manuscript evidence.

The following symbols were used by the Knights Templar as a means of asserting their identity. Sometimes they were combined in a single image (e.g. the cross on a banner)

Beauseant banner



This black and white flag, perhaps signifying the strife between good and evil, was probably the most important symbol for each individual Knight Templar. According to the statutes of the Order, knights were supposed to always be aware of the flag's location on the battle field. Whenever the knights would become scattered and disoriented they were supposed to gather in a formation under Beauseant. If the Templar banner was not visible, the knights headed towards the Hospitaller flag or, lacking one, to any other Christian standard on the battle field.


Knights Templar Banner
by Marto of Toledo, Spain (Double faced)
Two knights on one horse

This famous image of two Templars riding one horse signifies the vow of poverty. The symbol is found on many Knights Templar seals.


Modern reproduction of a Templar Seal Ring
by Marto of Toledo, Spain Red cross

The red cross symbolized martyrdom. It could be seen on the Knights' Templar garb. This symbol is distinctly different from the White Cross of Hospitallers (who eventually adopted the red cross) and the black cross of the Teutonic Order.

Temple Dome



There are various theories regarding the identity of the dome seen on many templar seals. It may be the Dome on the Rock, the Church of the Holy Sepulchre, or simply a representation of the original Temple of Solomon.

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Umberto Eco used the Knights Templar history and lore in his novel Foucault's Pendulum. At least two quotes from this book are occasionally used to summarize the meaning of all things Templar in modern culture.

Ci sono anche i matti senza Templari, ma quelli coi Templari sono i più insidiosi.
There are lunatics who don't talk about the Templars, but those who do are the most insidious.

I Templari c'entrano sempre.
The Templars have something to do with everything.

See also:
Italian, please! - Italian language, culture, customs and Italy's impact on civilization

Ireland remains one of the most prominent Catholic strongholds of Europe. During the Middle Ages, the island was home to many scholars and mystics, creating a distinct Irish "brand" of monasticism: learned, devout and contemplative. Ireland largely stayed out of the way when in the late 11th century main European powers launched what turned out to be a two-century long campaign to bring Palestine under Christian control. The Order of the Knights Templar came to Ireland as a foreign power in the second half of the 12th century, among other Anglo-Norman, Welsh, Scottish and French invaders. Over time, the Knights Templar in Ireland began to operate very similarly to the way they displayed their presence in England: organizing and providing support for the crusading armies, managing properties and heavily involved in financial dealings of various sorts.

A 19th century Irish historian states that "It does not appear that the Templars of Ireland were as hardly dealt with as those on the Continent; perhaps their conduct was not so flagrant" ("The Knights Templars in Ireland", The Dublin Penny Journal, Volume 2, Number 87, March 1, 1834). Despite lesser harshness directed towards individual Irish Templars, the fate of the Order on the whole was no different in Ireland than in most of Europe. It was disbanded, and its property was given to the Knights of St John, the Templar's bitter rival in the fight for a common goal.