By Jamie Seidel

Modern Disposition

"A knight must be merciful without wickedness, affable without treachery, compassionate towards the suffering, and open handed. He must be ready to help the needy and to confound robbers and murderers, a just judge without favour or hate. He must prefer death to dishonour. He must protect the Holy Church for she cannot defend herself."
-- Lancelot, Vulgate Cycle, Chretien.

The nature of the Militant Orders have changed little during the centuries, though they have by no means lost touch with the times. Military doctrine has adapted to modern weapons and fighting techniques, as have training and behavioural codes.

The knights are still required to be monks -- as it is only through the sacrifice of their freedom that they gain the blessing of their powers through God. The strict nature of The Rule has been relaxed slightly, allowing knights to talk at meals, to wear a variety of clothes, gain wide ranging information about their Order and retain ties with their family.

A much less rigorous form of The Rule applies to Novices who are often drawn from the diverse general community. Known as The Code, It allows them to maintain a normal life outside of the Order, but ensures they lead pious enough a life to retain some measure of True Faith.

Since the re-establishment of the Orders in the 1980s, each has established headquarters associated with their history. This link with the past is a sign that these properties have become Holy Ground, inherently blessed by the Church Knights' presence. This power now serves to protect the senior members of the Orders, their traditions, secrets and supplies.

While each Order has its headquarters, the combatant knights are rarely found there. It would be too easy to place such prominent places under intensive surveillance. Once the knights are off the Holy Ground, they are vulnerable to the powers of the undead.

Knights rely upon the masses for their security. Once an individual knight has mingled with a community and has a secure alternate identity, it is extremely difficult to track him down. A knight is at most danger when actively tracking down vampiric activity or engaging them in combat -- but the danger of discovery is always there.

However, each headquarters is an important place of respite and security. Knights must gather at the centre of their respective Orders to elect a new Grand Master. Vital assemblies cannot be trusted to any other place.

The militant arm of the Knights Hospitaller has been granted their old castle on Valletta Harbour, Malta. The charitable arm of the Order retain their presence at the Vatican, Bonn, The Hague and London -- though all support their militant brothers as of old.

The Templars would love to return to the place from which they derived their name -- The Temple of the Mount -- but continued conflict between Israel, the Arab nations and Christian denominations makes this unlikely. As a result, the remote Scottish Rosslyn Castle is the apparently unlikely base of the ancient Order. However, the history of the survival of the Knights Templar after the Inquisition is strongly linked with this region -- a fact commemorated by their continued association.

The charitable nursing Teutonic Order can still be found in two European cities: Vienna and Amsterdam. The militant arm has regained its castle at Marienburg -- once the heart of their vanquished Prussian empire.

Each Order would only have about 100 combatant knights -- making them a stretched and valuable resource. Novices number about three per knight, give or take a few. Not all are combatants, though. Some serve in scientific and support roles, others can be found in almost all walks of life.

Knights are sent to "hot spots" on need, using the sovereign diplomatic status of their respective Orders to gain entry to a country or the less noticeable international espionage network established for the purpose over the centuries by the Hospitallers.

Once in a "combat zone", often a city where vampires have been detected, the knights "disappear" into the general populace, using their Order's contacts among the Masons, the Church, paramedic organisations etc for support. Active knights must disperse among the population seeking safety in separation. If one knight is tracked down, he will be the only one in direct danger. Dead-letter boxes, ambiguous pager calls and secure mobile phones or radios are the main means of communication between a dispersed combat team. The knights only gather for major briefings or combat.

"Every brother who is professed in the Holy service should, through fear of the flames of Hell, give total obedience to the Master; for nothing is dearer to Jesus Christ than obedience, and if anything be commanded by the Master or by one to whom he has given his power, it should be done without demur as if it were a command from God . . . for you must give up your own free will."
-- The Rule of the Templars, as recorded by scribe John Michael at the Council of Troyes, 1128.

The Militant Orders have significant differences in their religious and combat doctrines. To understand the nature of this difference, simply look at the relationship between the Catholic and Anglican Churches. Essentially, they agree to disagree -- from major aspects of doctrine through to minor elements of Church decor. The same is true of the knights. The Teutonic knights converted to Lutheranism during the Reformation -- something for which the Papacy has never forgiven them. The Templars conducted extensive research into the origins of the Church and came up with a different ideology from that of mainstream Catholicism -- something the Papacy has never forgiven them for.

The Hospitallers remain basically Catholic, though they tend to be a little more broad-minded than most. Because of their first hand experience with medicine, the Hospitallers have always been a strong advocate of science -- something for which the Papacy has never forgiven them.

Internally, the structure of the Militant Orders are the same. The Hospitaller's military system was copied from the Templars, and the Teutonic knights were basically "little Templars" from the start. This similarity in organisation has been a major factor in the cooperation between the Orders during the Cleansing Crusade. The individual differences between the Militant Orders are described later in the text.

Highest among the Militant Orders is the Grand Master. The lowest is that of novice. Ranks correspond to the amount of experience and Faith individual knights attain.

• Associate: A member of the public with a Faith rating of at least one. Usually involved in the service industries, such as a mechanic, technician, accountant, etc. These members of the Orders do the general run-of-the mill work which could compromise a knight.
• Novice: Very few people have True Faith -- even fewer attain the higher levels. The Novice is basically an initiate of the Militant Orders with low levels of True Faith -- though not yet a knight or a monk. Novices must have a Faith rating of at least 1, progressing past level 4 before undergoing the knighthood initiation ceremony. While they benefit from intense training in their fields of speciality, as well as combat, they are not taught the specific Ways applicable to each Order. Only fully initiated knights may be taught their Order's secret powers. Most novices never attain this honour, but serve their Orders through their professions -- such as doctor, accountant, merchant, soldier, hacker etc. Novices are the single largest group within the Orders. They are called upon when needed, operating under the supervision of a fully ranked knight.
• Knight Sergeant: The first true knight holds the rank of Sergeant. They are the lowest ranked initiated knight, with Faith ratings that must be five or greater. Their Faith gives them some important powers to help nullify the supernatural advantages of their enemy, and their training is comprehensive.

  There are generally three Sergeants per knight Lieutenant -- the basic cell of the Militant Orders.

• Knight Lieutenant: These are Brothers of the Orders who have attained the respect of their colleagues and have had some experience fighting the Kindred. The Lieutenants have a close relationship with their men, somewhat akin to that of a corporal in the standard military. Their powers increase with their Faith, and to take full advantage of this their training is considerably more intense. A Lieutenant has under his command three Sergeants and a Page. In a campaign, only the knight Lieutenant knows the means of contacting all his men, and the identity of his immediate commander. This is follows the "pyramid" security system which reduces the impact of an exposed Brother.

• Knight Captain: Directly under a Captain's control are between two to four knight Lieutenants. Strategic command for particular regions rest in the hands of Captains, as does command of actions involving more than one Brotherhood cell.
• Knight Preceptor: In their territories, the Preceptors are of equal authority to that of the Master, and only relinquish it if the Master himself is with them. In matters of policy, they are led by the Master, but are directly responsible for the men under their command.
• Knight Draper: The Draper's duties are not military. He is responsible for everything concerning the brothers' clothing and bedding, personal equipment and lodgings. The accounting and maintenance of the Orders is a massive task, and the Draper has a large personal staff.
• Knight Commander: He is responsible for the health and well-being of the brothers, organising the protection of the wider community and the safeguarding of Holy Relics. The Commander also oversees any research into physiological aspects of the Kindred.
• Knight Marshal: Not only is the Marshal third in command, but he is also the supreme military commander controlling the allocation of arms and equipment, deciding on tactics and strategy, and leading major battles against the enemy.
• Seneschal: This is the second-in-command to the Grand Master. He is the guardian of the Standard, and acts for the Master in his absence. Generally, he acts as consultant and as an "authority figure" where needed. If a Grand Master is killed, the Seneschal acts in his place until a Chapter of senior knights is held at the first available opportunity.
• Grand Master: While the most powerful of all the knights, he is not a dictator. For while every brother is responsible to him, he in turn is responsible to the Order as a whole. His position, directly comparable to that of an Abbot, gives him powers and privileges, but both are limited. In important decisions he is obliged to consult a Chapter of knights; and though his voice is influential, he has only one vote. In matters of war, he has to consult with the knight Marshal, in matters of health and morale -- the knight Commander, in matters of accounting and general policies -- the Seneschal, and with equipment and procurement -- the Draper.

A Chapter of 12 members is necessary to decide any major issues affecting an Order, to elect a new officer or to invest a new member. The seniority of knights present should reflect the seriousness of the issue: for example, the 12 should be senior officers and preceptors when electing a new Grand Master -- while the Chapter can simply be an assembly of 12 knights from a particular preceptory when judging an applicant for novitiate status. The process is formal, rooted deep in the histories of the Orders. The most senior knight is allowed to choose one other to help him select a further two members. The assembled four then must select another four. The assembled eight must then choose four novices. The assembled 12 must then choose another -- usually a member of the clergy (the Orders do have their own) -- to act as Chaplain (essentially a chairman who also leads the prayers). The full chapter must consist of eight knights and four novices. These represent the 12 Apostles, and the Chaplain the guidance of Jesus Christ.

"Once you know that the Church is being continually worn down by such a succession of disasters and by so many deaths of the sons of God as a result of the oppression of the pagans, we believe that not one of you will lie low. We urge you . . to do your utmost to defend your brothers and to liberate the Churches."
-- Pope Calixtus II, 1123.

Becoming a novice is no small honour. It is a sign that a person has True Faith and a high degree of intelligence and skill -- each rare enough possessions in these troubled times. The Initiation Ceremony is designed to bring the applicant under God's scrutiny. As a novice or knight, the measure of one's Pious behaviour is reflected in the Blessings available to them. Essentially they are placed under God's judgement -- effective immediately, not only on Judgement Day. Apart from True Faith, there is little or no restrictions on who can become a novice. However, gaining entry to the Militant Orders requires a high degree of dedication, devotion and commitment -- something which many people are unable to give.

Becoming a novice involves putting one's own life -- and those of their families -- at risk. For fighting the Kindred is a bloody business. It is a case of find or be found. Kill or be killed. This risk cannot be over-emphasised. This is not a monastic Order where monks can lock themselves away from reality in a safe and controlled artificial environment. Church Knights are at the forefront of the fight against evil. As a result, they are frequently exposed to the "underside" of humanity -- a compassionless world of crime, corruption, greed, lust and debauchery.

Often trustworthy people may not want to commit themselves to the strict and demanding life of the Church Knights, but still desire to provide assistance where possible. These people can be recognised as associates, linked to an Order through prayer and irregular contact. Associates can be called upon for non-combat related tasks at any time -- though they do not have to respond. Essentially, they provide a place of respite, care and support in times of need. Often, they will be asked to use their skills or community influence to prepare the way for the arrival of fully fledged knights and novices. No secrets of great import are trusted to these people -- mostly for their own protection. If an associate feels in any way threatened, the Order to which he is linked must respond to protect him and his family.

There is no rigid method of becoming a novice of any Order. Usually, first contact is made through recommendation and necessity. For example, active knights in a region may urgently require medical assistance. A trusted (and vetted) priest may recommend a doctor in his congregation as being a pious and good man who would treat the wounds without question. Thus, the doctor becomes an Associate -- a trusted and valued "friend" of the Orders.

The experience the knights have with this doctor and their observations of his behaviour may prompt the senior officer to invite him into service. If the response is positive, the good doctor must open up his past to scrutiny and repeatedly demonstrate the degrees of willingness and resilience necessary for acceptance.

Once the senior knight (usually a Knight Captain) is satisfied, the applicant can then be taken to the nearest Preceptory for further questioning and analysis. The Knight Captain must recommend the applicant's service and take on all responsibility for his behaviour and safety.

People who have actively sought out the Militant Orders to become a knight or novice are looked upon with suspicion. Usually this means they have an alternate motive -- personal revenge or aggrandisement being the most common. Occasionally such people are plants, put there to try and infiltrate the Orders.

To accept a new novice into the ranks of the Church Knights, a special gathering of the local Chapter must be convened. The local knights can meet at any church, or even their local preceptory if convenient. In the presence of the knights and a member of the clergy, the new novice must declare his desire to join their ranks and commit his life to God. The novice must vow to uphold the tenets of The Code -- though the Rule of Poverty does not yet apply. The applicant novice can then choose the Order he is to become a member of and declare the means by which he can serve best.

All novices and knights of the Order he has chosen have the right to question the applicant -- and even demand demonstrations of skill and knowledge. The most senior knight of his chosen Order will then administer a portion of the Investiture ceremony used for a full knight:

"You seek what is a great thing, but you do not know the strong precepts of the Order; for you see us from the outside, well dressed, well mounted, and well equipped, but you cannot know the austerities of the Order. Can you bear these things for the honour of God and the safety of your soul?"

The novice must reply in the affirmative, stating he will bear all things in the service of God.

The ceremony concludes with the senior knight stating: "Go, may God make you worthy men."

The equipment that belongs to his position among the knights will then be presented to him: his novitiate robes, a bayonet, handgun and communications gear.

Once a Novice is accepted and has undergone their essential military and occult training it is likely they will return the community, not to be called upon for several years for anything other than refresher courses. Others may be forced to discard their previous lives altogether -- so vital is their contribution to the Order.

If a Novice proves suitable, he/she will be taught the skills found in Fighting Techniques over two years -- often involving excursions to the African Horn for extensive field training. All novices are then taken away for intensive paramilitary and occult training.

Training includes:

Firearms/sword handling
Personal security
Vampire/Mage/Lupine/Faerie Lore


with compulsory specialisations in one of (detailed in Character Creation):

Signals
Munitions
Medical
Intelligence


Once the basic course is completed, the Novice may then choose a field of speciality. This can range from brain surgery to bomb disposal -- so long as his new Order will benefit. Only full knights of higher True Faith levels are taught the advanced Rituals and Prayers which serve to negate many powers of more senior vampires.

"It was not pedantry, . . . observance of the Rule, but custom, and faith, and obedience to their monastic vows, all joined together with their duty as warriors of Christ to make their Order, and without which the Order would not be."
-- The Last of the Templars, William Watson.

This dramatic and emotion-charged investiture ceremony is designed to ensure the applicant has a True Faith rating of at least five and is absolutely committed to a life of complete devotion to the Militant Order. When the Rule of the Templars (later to be adopted by the Militant arms of the Teutones and Hospitallers) was created at the Council of Troyes in 1128, so was the basis for what was later to become known as the Investiture. While the ceremony grew and evolved throughout the decades, its present form is based upon that used about 1290 and recorded by a young knight called Gerard de Caux. According to de Caux, the ceremony begins with the presentation of the postulant before an assembled chapter of knights led by at least one Knight Preceptor. The most senior officer among the chapter of knights makes the following speech:

"Good brother knights, you see well that most of you have agreed to make (this man) a brother; if there is any one of you who knows any reason why he should not, in law, become a brother, let him say it now, for it is better that such a thing should be said before rather than after this man has come among us."

If there are no objections, the postulant is then taken to an adjoining room and questioned by the eldest and most senior knights of the Order. He is asked formally if he wishes to join the brotherhood of warrior-monks, and, if he replies in the affirmative, then shown "the charitable commandments and the great hardness of the house (The Rule)."

The postulant must be made to understand clearly that upon entering the Order he would "willingly undergo everything for God and would be the servant and slave of the house for ever, for all the days of your life."

Then the postulant is asked about his marital status, any binding vows or commitments, unpaid debts, the state of his health and whether he was bound legally to any organisation or man. If any of the replies are not according to The Rule, the postulant must be barred from entry. Once the elders are satisfied with the answers, they return to the chapter without the postulant to recommend him to their service. The postulant's replies are repeated to the gathering so that no subversive rumour may disturb his welcome to the ranks. The Master, or the officer in charge, then asks the chapter if they wish "in the name of God" that the man should join. The reply from the chapter should be:

"In the name of God, let him do so."

Only then is the postulant again allowed into the chapterhouse. Kneeling in the pose of prayer, he must make this formal request:

"Sire, I have come before God, before you and the brothers, and I beg and require you in the name of God and of Our Lady to accord to me your company and the benefits of the house, as one who will henceforth always be its servant and slave."

The Master then replies:

"Good brother, you are asking a great thing, for you see only the outer shell of our religion; you see that we have good horses, good harnesses, good food and drink and clothes, and it may seem to you that you will be at ease here. But you do not know the strong commandments which are within; for it is a difficult thing that you, who are lord of yourself, should make yourself the servant of another. You will hardly do anything that wish: if you want to be in Europe, you may be sent beyond the seas; if you wish to be in Acre, you may be sent to Tripoli, or Antioch, or Armenia. If you wish to sleep, you may be awakened, and if you are wakeful you may be ordered to lie down. Good brother, can you suffer well all these hardships?" The postulant should answer:

"Yes, I will suffer all that is pleasing to God."

The Master responds:

"Good Brother, in our company you must not seek lordship or riches, nor honour, nor bodily ease. You must seek three things: to renounce and reject the sins of this world; to do the service of Our Lord; and to be poor and penitent. Will you promise to God and Our Lady that hence-forth, all the days of your life, you will obey the Master of the Temple and any commander placed above you? That you will live in chastity, without personal property? That you will uphold the good customs of this house? That you will help, in so far as you are able, to conquer the Holy Land? That you will never leave the Order, neither through strength nor weakness, neither in worse times nor better?"

If the postulant is still determined to join, and if the chapter still agrees, then the Master must pronounce the words of acceptance:

"In the name of God, of Our Lady, of St Peter (or the Order's particular patron saint) and of our father the pope, we accord to you, to your father, your mother and all those of your lineage whom you wish, the benefits of this house, as they have been from its beginning and will be until its end. And you, you accord to us all the benefits which you have and will have; and we promise you bread and water, and hardship, and work, and the poor robe of the house." As the master speaks, members of the chapter bring the new knight the robes of the Order and place it over his shoulders. After this, a sword belonging to the Order is handed to the knight which he must unsheathe and hold before him hilt-up -- forming the sign of the Holy Cross. "Take this sword; its brightness stands for faith, its point for hope, its guard for charity. Use it well."

The Rule of the Order is read aloud as the new knight kneels before the altar. Once completed, the most senior knight concludes with: "Go, may God make you worthy men."

"I tell you, the Lord has not done this for any other generation before, nor has he lavished on our fathers a gift of grace so copious. Look at the skill he is using to save you. Consider the depth of his love and be astonished, sinners. . . He comes from heaven to help you in your necessity. This is a plan not made by man, but proceeding from the heart of divine love."
-- St Bernard of Clairvaux, 1147, De laude novae militiae

The strict monastic code of the 12th century no longer applies to all members of the Militant Orders. Novices and associates are bound by a separate, though similar, doctrine known as The Code. This Code reflects the strictures of the Ten Commandments, Seven Deadly Sins and the Seven Virtues. These can be found in the Character Creation section in the chapter on Piety.

Modern knights, however, must live a monastic life of self sacrifice based upon The Rule, without the era-specific regulations (this will be explained at the end of the chapter The Rule ).

The Code provides a philosophy more in keeping and sympathetic to modern ideology while still promoting the essential Christian tenets of Faith. However, the sacrifices detailed under The Rule are a vital component of gaining Holy favour and the blessings of miraculous powers. Once a novice understands the meaning of, and is prepared to accept, the full Rule as his means of worship -- only then is he eligible to gain full knight status.

New initiates vow to become a servant and slave of the Order for ever. The essential promises are to renounce and reject the sins of this world, to do the service of the Lord, and to be poor and penitent. Loyalty and obedience is the core of everyday life. The Militant Orders were among the first to introduce the concept of instant obedience to military service. Novices are taught that obedience could make the difference between victory and defeat in an ever-changing battlefield environment. Many battles were lost during the Middle Ages because secular knights led their own charge against the enemy, ignoring the orders of their battle commander. Often, the only difference in the quality of the Warrior Monks and normal knights was their fighting discipline -- not individual skills.

This concept was developed during the 4th and 5th centuries, and was widely touted during the time of the Crusades. Its basis was that violence was not evil, but was morally neutral. Moral colouring was drawn from the intention of the perpetrator, which could be loving -- or hatred. Perpetrators of Christian violence had to have the right intentions. They also needed a just cause, because violence could only be resorted to in response to previous injury in the form of aggression, menaces, tyranny or invasion. Acts of violence had to be authorised by a legitimate authority, who could be a minister of God or a king. Fortunately for the knights, most preceptors also held the rank of minister -- so they could order their own violence. However, Christ's intentions for mankind are believed to be at risk if violence is overused. Essentially, violence against the pagans was considered an act of Christian charity and loving concern.

The code of parley is designed to avoid unnecessary conflict. Essentially, the code calls for Novices to hold discussions with the enemy before combat becomes inevitable.

Militant Order members and their enemies meet under a flag of truce to discuss their differences, often in the presence of an independent intermediary. In the Cleansing Crusade, this involves an initial declaration to a domain that the knights are present -- ready to accept any vampire's repentance, or to kill them. The code does not end there. During the course of conflict, Parley can also be called for extraordinary matters, issues of honour or surrender terms. Knights and Novices are compelled to answer such a call -- under truce -- but not to answer all questions or agree to all demands.

Courage is possibly the single most important tenet applicable to any knightly Order. Courage in the face of the enemy is what makes a knight different from the footslogger or mercenary, and is a compelling tradition moulded by the blood of knights over countless generations. About 2000 knights Hospitaller successfully defended Malta against 40,000 Turks in 1565. At the end of the battle, 600 Hospitallers remained -- but only 10,000 Turks left the island alive. In another battle, 200 Templars valiantly stood against a massive invading army. Only two lived to tell of the defeat. Such traditions are compelling, and many a Novice's honour is based on the concept.

Honing skills with the sword, lance and bow occupied most of a knights spare time during the Crusades. Similar principles apply today. Skill with the blade, guns and martial arts are a constant arena of competition among the warrior monks. Much honour and status is gained through proficient skills, but honour is also gained through innovative ways of avoiding their use. A Novice or Knight who cannot demonstrate high standards of combat skills is retired from active service into administration.

This is the dutiful devotion to God and observance of religious principles. Aside from being warriors, Templars, Hospitallers and Teutones are primarily monks. All are required to take an oath, including monastic principles such as chastity and perpetual worship. Prayers had to be offered to God at regular times each day -- though knights in action or on a mission were permitted to offer silent homage. Novices, while not full monks, are still Churchmen of rank and status. They are permitted to be married -- though this does make life difficult, like any soldier. Personal possessions are also permitted.

The concept of personal integrity, allegiance to moral principles. It includes strict observance of all other tenets of chivalry. Personal honour is not the issue -- but the honour of the Order is everything. An Order's prestige is enhanced through acts of social service, courtesy and tolerance. Novices must never do anything to bring the honour of his Order into disrepute.

A willingness to give away one's money and time freely, without expectation of reward or favour. Generosity toward the poor, infirm and generally needy is a vital part of a Novice's honour and oath. Ensuring the physical and spiritual safety of the innocent populace is a prime concern, and is the underlying cause of the knight's existence.

"Have I not been obedient to the Rule? The Rule is the bones of my body, it runs from my feet to my head, and it is in my arms; these fingers. . . The Rule is my marrow. Am I not also garbed in the Rule, for it tells me what I wear/ The Rule is within me and about me. It is my hand when I fight and tells me what my weapons are. Within and Without."
-- The Last of the Templars, William Watson.

The Rule is the tortuously detailed document stipulating every element of a Church Knight's life. When compiled in 1127, during the formal recognition of the Order of the Temple by the Pope, it was made as comprehensive as possible. The original 72 articles of its original Latin version covered everything the councillors could think of, from general religious procedure to the knight's daily diet. Its religious aspects were similar to those of any monastery, and were generally Benedictine in tone: The brothers were to pray together at appointed times each day, or, if they were absent from the Preceptory, to recite various numbers of paternosters. Meals were held in silence, and silence was maintained at night. The brothers were instructed to care for any sick or elderly members of the Order, and to have mass said for the souls of their dead; and after the death of a brother, they were to feed a pauper for 40 days. They were forbidden to hunt any animal except the Lion and other dangerous beasts that have threatened a community. Hunting was considered too close to the life of an ordinary knight, and threatened to awaken sinful pleasures within the knights of Christ.

The Rule stated: "The company of women is a perilous thing, for through them the ancient demon denied us the right to live in Paradise; and therefore women may not be received as sisters into the Order. . . and we believe it is dangerous for any religious man to look too much at women's faces. And so none of you should presume to kiss a woman, neither widow, nor maiden, nor mother, nor sister, nor aunt, or any other woman; therefore knights of Christ must flee from women's kisses."

The Brothers were forbidden to act as godparents; the councillors fear was that a longing for normal family life would be stirred in the knights by the relationship. Partly for the same reason, children were forbidden from entering the Order. This portion of the Rule does not apply to modern knights.

The Templars were from the beginning determined only to accept mature men who came forward on their own wish and conviction.

Their clothing was regulated, according to the Order's particular uniform. Brothers could not have any personal property; everything was held in common. A gift to any one brother was a gift to all; not even a personal letter could be read privately. Personal pride was seen as one of the root causes of jealousy and strife, and sought to prevent its appearance anywhere within the Order. No pennants on lances, no jewels on armour, no pointed shoes, no excessive talking or laughter. Instead, poverty, chastity and humility were demanded. But even above these three qualities was obedience.

A system of practical punishments was included, ranging from small penances through to humiliating acts such as eating one's food off the floor. Some were expelled from the Order, others were starved to death in cells. Everything in the Rule was intended to bring about, if necessary to enforce, a communal way of life -- an abrogation of the individual in favour of the corporate Order.

The most honoured Churchman of the Crusades, St Bernard, summed up the philosophy of the Militant Orders in an open letter calling for recruits.

"The warriors are gentler than lambs and fiercer than lions, wedding the mildness of the monk with the valour of the knight, so that it is difficult to decide which to call them: men who adorn the Temple of Solomon with weapons instead of gems, with shields instead of crowns of gold, with saddles and bridles instead of candelabra: eager for victory -- not fame; for battle not for pomp; who abhor wasteful speech, unnecessary action, unmeasured laughter, gossip and chatter, as they despise all vain things: who, in spite of their being many, live in one house according to one rule, with one soul and one heart."

The Rule of the Templars was based on the Rule of St Benedict of Nursia (Benedictine Monks) and the Cistercian Monks, of which St Bernard of Clairvaux was a member. Its initial form was created by St Bernard and Hugh de Payns at the Council of Troyes, about AD1128.

The original Rule was essentially the following:

• To become a knight an applicant must have been of legal adult age, a volunteer, and debt-free.
• Applicants must serve at least one full year as a Novice before attempting to become a Knight.
• A knight required at least two horses, one a war-horse and the other a lighter breed for travelling. Each knight needed at least one squire to help him into his equipment and carry extra weapons and his heavy shield (which was worn hung around the neck during battle), one hand used on the reigns and the other on his weapon. The squire (or during the earlier years, sergeant at arms) required his own horse and basic weaponry.
• A Templar could have no personal possessions other than those provided by the Order (such as his armour). This was defined as three horses, clothing, two towels, a hat, two shirts, a long-sleeved tunic, a white robe, a white robe lined with wool for winter, chain mail, white surcoat with Rose Crosse, a helmet, and horse tackle, with the sword, shield, lance, knife, axe and mace of his trade. Other personal gear allocated to each knight (basically the first "kit-bag" since Roman times) included a bedding, a swag and eating utensils. The modern equivalent of this equipment list is defined in the chapter Uniform and Equipment.
• No clothing was allowed to have any form of decoration -- the emphasis on quality other than gaudiness. This uniformity provided a strong esprit de corps -- which essentially means the opposite to humility.

• Knights were permitted to eat meat and were forbidden to fast.
• The major prayers for the day were conducted during the morning, leaving the afternoon free for training and maintenance of their craft.
• Knights keeping watch, or travelling, were given exemptions from attending chapel for prayers -- though suitable number of paternosters (essentially prayer-formulas) had to be spoken or thought of at the appropriate times.

• Designated chores had to be completed in the morning and afternoon, which involved cleaning and maintaining their gear, inspecting their horses and weapons proficiency. Any knight who failed in these duties or was found with poorly maintained equipment was disciplined.
• The concept of full and immediate obedience enforced among the Knights of Christ was a unique concept of the time. Most secular knights simply obeyed a command when it suited them. Many battles were lost because of impetuous charges at the wrong time by small groups of knights, causing confusion among the main body.
• A Knight was denied maintaining associations with his family.
• A knight was forbidden to act as a godfather as it may invoke feelings of family outside the Order.
• Knights were not allowed to kiss or embrace any woman (including mothers and sisters), and they were not permitted in any house where a woman was giving birth.
• Homosexuality was considered a serious offense.
• St Bernard stipulated that white lambskin girdles were to be worn by the knights at all times as a reminder of their vows of chastity -- even when going to bed.
• No-one was allowed to see a Knight's naked body.
• Knights were not allowed to bathe -- this being considered an "effeminate" affliction.
• The dormitory had to have a lamp burning all night.
• Knights had to cut their hair short -- but Templars also had to wear a beard. Beards were considered signs of virility and masculinity in the Middle East, helping promote a respectful image among their enemies.
• Pope Innocent II issued the bull Omne datum optimum which essentially made the Templars inviolate from any earthly authority other than his own. No king or priest had any legal power over a Templar -- something that caused a great deal of jealousy and conflict later in the Order's career.
• No one could ask a Knight to swear an oath.
• They could appoint their own priests.
• The Orders were exempt from paying local taxes and tithes.
• Any gift given to an individual Knight belonged to the Order as a whole.
• Debts among individual knights were not permitted.
• The Rule also demanded knights immediately attack any enemy they sighted. This was usually over-ridden by another tenet of the Rule: that of obeying orders and not acting outside one's authority. However, this rule did cause problems at times.
• Knights had regular training -- with specific fields and trial courses established at each base. Parading and synchronised movements were also practiced. Most movements centred around their order's particular battle standard.
• Militant Order funds were prohibited for use in ransoming. (It still happened, on occasion -- with the excuse that the money was not that of the Order's!).
• Fighting to the bitter end was expected -- and happened if the commander did not give the order to regroup. Retreat could only be ordered if the knights were outnumbered by more than 3 to 1.
• Strict punishment was invoked if a knight discussed the Order's business with outsiders. He was not allowed to question his Order's authority.
• Knights were not allowed frivolous talk, and speech was prohibited at meal times.

"All the commandments which are said and written above are at the discretion and judgement of the Master."
-- The Rule of the Templars, as recorded by scribe John Michael at the Council of Troyes, 1128.