Laws of The Order
1. We speak firstly to all those who secretly despise their own will and desire with a pure heart to serve the sovereign king as a knight and with studious care desire to wear, and wear permanently, the very noble armor of obedience. And therefore we admonish you, you who until now have led the lives of secular knights, in which Jesus Christ was not the cause, but which you embraced for human favor only, to follow those whom God has chosen from the mass of perdition and whom he has ordered through his gracious mercy to defend the Holy Church, and that you hasten to join them forever.
2. Above all things, whosoever would be a knight of Christ, choosing such holy orders, you in your profession of faith must unite pure diligence and firm perseverance, which is so worthy and so holy, and is known to be so noble, that if it is preserved untainted for ever, you will deserve to keep company with the martyrs who gave their souls for Jesus Christ. In this religious order has flourished and is revitalized the order of knighthood. This knighthood despised the love of justice that constitutes its duties and did not do what it should, that is defend the poor, widows, orphans and churches, but strove to plunder, despoil and kill. God works well with us and our savior Jesus Christ; He has sent his friends from the Holy City of Jerusalem to the marches of France, Burgundy, and the four corners of the earth, who for our salvation and the spread of the true faith do not cease to offer their souls to God, a welcome sacrifice.
3. You who renounce your own wills, and you others serving the sovereign king with horses and arms, for the salvation of your souls, for a fixed term, strive everywhere with pure desire to hear matins and the entire service according to canonical law and the customs of the regular masters of the Holy City of Jerusalem. O you venerable brothers, similarly God is with you, if you promise to despise the deceitful world in perpetual love of God, and scorn the temptations of your body: sustained by the food of God and watered and instructed in the commandments of Our Lord, at the end of the divine office, none should fear to go into battle if he henceforth wears the tonsure.
4. If any secular knight, or any other man, wishes to leave the mass of perdition and abandon that secular life and choose your communal life, do not consent to receive him immediately, for thus said my lord St Paul: Probate spiritus si ex Deo sunt. That is to say: 'Test the soul to see if it comes from God.' Rather, if the company of the brothers is to be granted to him, let the Rule be read to him, and if he wishes to studiously obey the commandments of the Rule, and if it pleases the Master and the brothers to receive him, let him reveal his wish and desire before all the brothers assembled in chapter and let him make his request with a pure heart.
5. Where you know excommunicated knights to be gathered, there we command you to go; and if anyone there wishes to join the order of knighthood from regions overseas, you should not consider worldly gain so much as the eternal salvation of his soul. We order him to be received on condition that he come before the bishop of that province and make his intention known to him. And when the bishop has heard and absolved him, he should send him to the Master and brothers of the Order, and if his life is honest and worthy of their company, if he seems good to the Master and brothers, let him be mercifully received; and if he should die in the meanwhile, through the anguish and torment he has suffered, let him be given all the benefits of the brotherhood due to one of the Order.
6. Under no other circumstances should the brothers of the Order share the company of an obviously-excommunicated man, nor take his own things; and this we prohibit strongly because it would be a fearful thing if they were excommunicated like him. But if he is only forbidden to hear the divine office, it is certainly possible to keep company with him and take his property for charity with the permission of their commander.
7. Although the rule of the holy fathers allows the receiving of children into a religious life, we do not advise you to do this. For he who wishes to give his child eternally to the order of knighthood should bring him up until such time as he is able to bear arms with vigor, and rid the land of the enemies of Jesus Christ. Then let the mother and father lead him to the house and make his request known to the brothers; and it is much better if he does not take the vow when he is a child, but when he is older, and it is better if he does not regret it than if he regrets it. And henceforth let him be put to the test according to the wisdom of the Master and brothers and according to the honesty of the life of the one who asks to be admitted to the brotherhood.
8. It has been made known to us and we heard it from true witnesses that immoderately and without restraint you hear the divine service whilst standing. We do not ordain that you behave in this manner, on the contrary we disapprove of it. But we command that the strong as well as the weak, to avoid a fuss, should sing the psalm which is called Venite, with the invitatory and the hymn sitting down, and say their prayers in silence, softly and not loudly, so that the proclaimer does not disturb the prayers of the other brothers.
9. But at the end of the psalms, when the Gloria patri is sung, through reverence for the Holy Trinity, you will rise and bow towards the altar, while the weak and ill will incline their heads. So we command; and when the explanation of the Gospels is read, and the Te deum laudamus is sung, and while all the lauds are sung, and the matins are finished, you will be on your feet. In such a manner we command you likewise to be on your feet at matins and at all the hours of Our Lady.
10. We command that all the brothers' habits should always be of one color, that is white or black or brown. And we grant to all knight brothers in winter and in summer if possible, white cloaks; and no-one who does not belong to the aforementioned Knights of Christ is allowed to have a white cloak, so that those who have abandoned the life of darkness will recognize each other as being reconciled to their creator by the sign of the white habits: which signifies purity and complete chastity. Chastity is certitude of heart and healthiness of body. For if any brother does not take the vow of chastity he cannot come to eternal rest nor see God, by the promise of the apostle who said: Pacem sectamini cum omnibus et castimoniam sine qua nemo Deum videbit. That is to say: 'Strive to bring peace to all, keep chaste, without which no-one can see God.'
11. But these robes should be without any finery and without any show of pride. And so we ordain that no brother will have a piece of fur on his clothes, nor anything else which belongs to the usages of the body, not even a blanket unless it is of lamb's wool or sheep's wool. We command all to have the same, so that each can dress and undress, and put on and take off his boots easily. And the Draper or the one who is in his place should studiously reflect and take care to have the reward of God in all the above-mentioned things, so that the eyes of the envious and evil-tongued cannot observe that the robes are too long or too short; but he should distribute them so that they fit those who must wear them, according to the size of each one.
12. And if any brother out of a feeling of pride or arrogance wishes to have as his due a better and finer habit, let him be given the worst. And those who receive new robes must immediately return the old ones, to be given to the squires and sergeants and often to the poor, according to what seems good to the one who holds that office.
13. Among the other things, we mercifully rule that, because of the great intensity of the heat which exists in the East, from Easter to All Saints, through compassion and in no way as a right, a linen shirt shalt be given to any brother who wishes to wear it.
14. We command by common consent that each man shall have clothes and bed linen according to the discretion of the Master. It is our intention that apart from a mattress, one bolster and one blanket should be sufficient for each; and he who lacks one of these may have a rug, and he may use a linen blanket at all times, that is to say with a soft pile. And they will at all times sleep dressed in shirt and breeches and shoes and belts, and where they sleep shall be lit until morning. And the Draper should ensure that the brothers are so well tonsured that they may be examined from the front and from behind; and we command you to firmly adhere to this same conduct with respect to beards and moustaches, so that no excess may be noted on their bodies.
15. In the palace, or what should rather be called the refectory, they should eat together. But if you are in need of anything because you are not accustomed to the signs used by other men of religion, quietly and privately you should ask for what you need at table, with all humility and submission. For the apostle said: Manduca panem tuum cum silentio. That is to say: 'Eat your bread in silence.' And the psalmist: Posui ori meo custodiam. That is to say: 'I held my tongue.' That is, 'I thought my tongue would fail me.' That is, 'I held my tongue so that I should speak no ill.'
16. Always, at the convent's dinner and supper, let the Holy Scripture be read, if possible. If we love God and all His holy words and His holy commandments, we should desire to listen attentively; the reader of the lesson will tell you to keep silent before he begins to read.
17. The brothers will eat in pairs, so that one may study the other more closely, and so that neither austerity nor secret abstinence is introduced into the communal meal. And it seems just to us that each brother should have the same ration of drink in his cup.
18. It should be sufficient for you to eat red meat less then three times a day, except at Christmas, All Saints, the Assumption and the feast of the twelve apostles. For it is understood that the custom of eating flesh corrupts the body. But if a fast when meat must be forgone falls on a Tuesday, the next day let it be given to the brothers in plenty. And on Sundays all the brothers of the Order, the chaplains and the clerks shall be given two meat meals in honour of the holy resurrection of Jesus Christ. And the rest of the household, that is to say the squires and sergeants, shall be content with one meal and shall be thankful to God for it.
19. On the other days of the week, that is Mondays, Wednesdays and even Saturdays, the brothers shall have two or three meals that consist largely of vegetables or other dishes eaten with bread; and we intend that this should be sufficient and command that it should be adhered to. For he who does not eat one meal shall eat the other.
20. On Fridays, let Lenten meat be given communally to the whole congregation, out of reverence for the passion of Jesus Christ.
21. Always after every dinner and supper all the brothers should give thanks to God in silence, if the church is near to the palace where they eat, and if it is not nearby, in the place itself. With a humble heart they should give thanks to Jesus Christ who is the Lord Provider. Let the remains of the broken bread be given to the poor and whole loaves be kept. Although the reward of the poor, which is the kingdom of heaven, should be given to the poor without hesitation, and the Christian faith doubtless recognizes you among them, we ordain that a tenth part of the bread be given to your Almoner.
22. When daylight fades and night falls listen to the signal of the bell or the call to prayers, according to the customs of the country, and all go to compline. But we command you first to take collation; although we place this light meal under the arbitration and discretion of the Master. When he wants water and when he orders, out of mercy, diluted wine, let it be given sensibly. Truly, it should not be taken to excess, but in moderation. For Solomon said: Quia vinum facit apostatare sapientes. That is to say that wine corrupts the wise.
23. When the brothers come out of compline they have no permission to speak openly except in an emergency. But let each go to his bed quietly and in silence, and if he needs to speak to his squire, he should say what he has to say softly and quietly. But if by chance, as they come out of compline, the knighthood or the house has a serious problem which must be solved before morning, we intend that the Master or a party of elder brothers who govern the Order under the Master, may speak appropriately. And for this reason we command that it should be done in such a manner. For it is written: In multiloquio non effugies peccatum. That is to say that to talk too much is not without sin. And elsewhere: Mors et vita in manibus lingue. That is to say: 'Life and death are in the power of the tongue.' And during that conversation we altogether prohibit idle words and wicked bursts of laughter. And if anything is said during that conversation that should not be said, when you go to bed we command you to say the paternoster prayer in all humility and pure devotion.
24. Brothers who suffer illness through the work of the house may be allowed to rise at matins with the agreement and permission of the Master or of those who are charged with that office. But they should say instead of matins thirteen paternosters, as is established above, in such a manner that the words reflect the heart. Thus said David: Psallite sapienter. That is to say: 'Sing wisely.' And elsewhere the same David said: In conspectu Angelorum psallam tibi. That is to say: 'I will sing to you before the angels.' And let this thing be at all times at the discretion of the Master or of those who are charged with that office.
25. One reads in the Holy Scriptures: Dividebatur singulis prout cuique opus erat. That is to say that to each was given according to his need. For this reason we say that no-one should be elevated among you, but all should take care of the sick; and he who is less ill should thank God and not be troubled; and let whoever is worse humble himself through his infirmity and not become proud through pity. In this way all members will live in peace. And we forbid anyone to embrace excessive abstinence; but firmly keep the communal life.
26. The Master may give to whomsoever he pleases the horse and armour and whatever he likes of another brother, and the brother to whom the given thing belongs should not become vexed or angry: for be certain that if he becomes angry he will go against God.
27. Let only those brothers whom the Master knows will give wise and beneficial advice be called to the council; for this we command, and by no means everyone should be chosen. For when it happens that they wish to treat serious matters like the giving of communal land, or to speak of the affairs of the house, or receive a brother, then if the Master wishes, it is appropriate to assemble the entire congregation to hear the advice of the whole chapter; and what seems to the Master best and most beneficial, let him do it.
28. Brothers who are sent throughout divers countries of the world should endeavor to keep the commandments of the Rule according to their ability and live without reproach with regard to meat and wine, etc. so that they may receive a good report from outsiders and not sully by deed or word the precepts of the Order, and so that they may set an example of good works and wisdom; above all so that those with whom they associate and those in whose inns they lodge may be bestowed with honor. And if possible, the house where they sleep and take lodging should not be without light at night, so that shadowy enemies may not lead them to wickedness, which God forbids them.
29. Each brother should ensure that he does not incite another brother to wrath or anger, for the sovereign mercy of God holds the strong and weak brother equal, in the name of charity.
30. In order to carry out their holy duties and gain the glory of the Lord's joy and to escape the fear of hell-fire, it is fitting that all brothers who are professed strictly obey their Master. For nothing is dearer to Jesus Christ than obedience. For as soon as something is commanded by the Master or by him to whom the Master has given the authority, it should be done without delay as though Christ himself had commanded it. For thus said Jesus Christ through the mouth of David, and it is true: Ob auditu auris obedivit mihi. That is to say: 'He obeyed me as soon as he heard me.' For this reason we pray and firmly command the knight brothers who have abandoned their own wills and all the others who serve for a fixed term not to presume to go out into the town or city without the permission of the Master or of the one who is given that office; except at night to the Sepulcher and the places of prayer which lie within the walls of the city of Jerusalem. There, brothers may go in pairs, but otherwise may not go out by day or night; and when they have stopped at an inn, neither brother nor squire nor sergeant may go to another's lodging to see or speak to him without permission, as is said above. We command by common consent that in this Order which is ruled by God, no brother should fight or rest according to his own will, but according to the orders of the Master, to whom all should submit, that they may follow this pronouncement of Jesus Christ who said: Non veni facere voluntatem meam, sed ejus que misit me, patris. That is to say: 'I did not come to do my own will, but the will of my father who sent me.'
31. Without permission from the Master or from the one who holds that office, let no brother exchange one thing for another, nor ask to, unless it is a small or petty thing.
32. Without permission from the Master or from the one who holds that office, let no brother have a lockable purse or bag; but commanders of houses or provinces and Masters shall not be held to this. Without the consent of the Master or of his commander, let no brother have letters from his relatives or any other person; but if he has permission, and if it please the Master or the commander, the letters may be read to him.
33. If anything which cannot be conserved, like meat, is given to any brother by a secular person in thanks, he should present it to the Master or the Commander of Victuals. But if it happens that any of his friends or relatives has something that they wish to give only to him, let him not take it without the permission of the Master or of the one who holds that office. Moreover, if the brother is sent any other thing by his relatives, let him not take it without the permission of the Master or of the one who holds that office. We do not wish the commanders or baillis, who are especially charged to carry out this office, to be held to this aforementioned rule.
34. If any brother, in speaking or soldiering, or in any other way commits a slight sin, he himself should willingly make known the fault to the Master, to make amends with a pure heart. And if he does not usually fail in this way let him be given a light penance, but if the fault is very serious let him go apart from the company of the brothers so that he does not eat or drink at any table with them, but all alone; and he should submit to the mercy and judgment of the Master and brothers, that he may be saved on the Day of Judgment.
35. Above all things, we should ensure that no brother, powerful or not powerful, strong or weak, who wishes to promote himself gradually and become proud and defend his crime, remain unpunished. But if he does not wish to atone for it let him be given a harsher punishment. And if by pious counsel prayers are said to God for him, and he does not wish to make amends, but wishes to boast more and more of it, let him be uprooted from the pious flock; according to the apostle who says: Auferte malum ex vobis. That is to say: 'Remove the wicked from among you.' It is necessary for you to remove the wicked sheep from the company of faithful brothers.
36. Moreover the Master, who should hold in his hand the staff and rod- the staff with which to sustain the weaknesses and strengths of others; the rod with which to beat the vices of those who sin--for love of justice by counsel of the patriarch, should take care to do this. But also, as my lord St Maxime said: 'May the leniency be no greater than the fault; nor excessive punishment cause the sinner to return to evil deeds.'
37. We command you by divine counsel to avoid a plague: envy, rumor, spite, slander. So each one should zealously guard against what the apostle said: Ne sis criminator et susurro in populo. That is to say: 'Do not accuse or malign the people of God.' But when a brother knows for certain that his fellow brother has sinned, quietly and with fraternal mercy let him be chastised privately between the two of them, and if he does not wish to listen, another brother should be called, and if he scorns them both he should recant openly before the whole chapter. Those who disparage others suffer from a terrible blindness and many are full of great sorrow that they do not guard against harboring envy towards others; by which they shall be plunged into the ancient wickedness of the devil.
38. Although all idle words are generally known to be sinful, they will be spoken by those who take pride in their own sin before the strict judge Jesus Christ; which is demonstrated by what David said: Obmutui et silui a bonis. That is to say that one should refrain from speaking even good, and observe silence. Likewise one should guard against speaking evil, in order to escape the penalty of sin. We prohibit and firmly forbid any brother to recount to another brother nor to anyone else the brave deeds he has done in secular life, which should rather be called follies committed in the performance of knightly duties, and the pleasures of the flesh that he has had with immoral women; and if it happens that he hears them being told by another brother, he should immediately silence him; and if he cannot do this, he should straightaway leave that place and not give his heart's ear to the peddler of filth.
39. This custom among the others we command you to adhere to strictly and firmly: that no brother should explicitly ask for the horse or armor of another. It will therefore be done in this manner: if the infirmity of the brother or the frailty of his animals or his armor is known to be such that the brother cannot go out to do the work of the house without harm, let him go to the Master, or to the one who is in his place in that office after the Master, and make the situation known to him in pure faith and true fraternity, and henceforth remain at the disposal of the Master or of the one who holds that office.
40. Each knight brother may have three horses and no more without the permission of the Master, because of the great poverty which exists at the present time in the house of God and of the Temple of Solomon. To each knight brother we grant three horses and one squire.
41. We utterly forbid any brother to have gold or silver on his bridle, nor on his stirrups, nor on his spurs. That is, if he buys them; but if it happens that a harness is given to him in charity which is so old that the gold or silver is tarnished, that the resplendent beauty is not seen by others nor pride taken in them: then he may have them. But if he is given new equipment let the Master deal with it as he sees fit.
42. It is the truth that you especially are charged with the duty of giving your life for your brothers, as did Jesus Christ, and of defending the land from the unbelieving pagans who are the enemies of the son of the Virgin Mary.
43. This kind of new order we believe was born out of the Holy Scriptures and divine providence in the Holy Land of the Fast. That is to say that this armed company of knights may kill the enemies of the cross without sinning. For this reason we judge you to be rightly called knights of the Order, with the double merit and beauty of probity, and that you may have lands and keep men, villeins and fields and govern them justly, and take your right to them as it is specifically established.
44. We know, because we have seen it, that persecutors and people who like quarrels and endeavor to cruelly torment those faithful to the Holy Church and their friends, are without number. By the clear judgment of our council, we command that if there is anyone in the parties of the East or anywhere else who asks anything of you, for faithful men and love of truth you should judge the thing, if the other party wishes to allow it. This same commandment should be kept at all times when something is stolen from you.
45. We command by pious counsel that ageing and weak brothers be honored with diligence and given consideration according to their frailty; and, kept well by the authority of the Rule in those things, which are necessary to their physical welfare, should in no way be in distress.
46. Let sick brothers be given consideration and care and be served according to the saying of the evangelist and Jesus Christ: Infirmus fui et visitastis me. That is to say: 'I was sick and you visited me'; and let this not be forgotten. For those brothers who are wretched should be treated quietly and with care, for which service, carried out without hesitation, you will gain the kingdom of heaven. Therefore, we command the Infirmarer, to studiously and faithfully provide those things, which are necessary to the various sick brothers, such as meat, flesh, birds and all other foods, which bring good health, according to the means and the ability of the house.
47. When any brother passes from life to death, a thing from which no one is exempt, we command you to sing mass for his soul with a pure heart, and have the divine office performed by the priests who serve the sovereign king and you who serve charity for a fixed term and all the brothers who are present where the body lies and serve for a fixed term should say one hundred paternosters during the next seven days. And all the brothers who are under the command of that house where the brother has passed away should say the hundred paternosters, as is said above, after the death of the brother is known, by God's mercy. Also we pray and command by pastoral authority that a pauper be fed with meat and wine for forty days in memory of the dead brother, just as if he were alive. We expressly forbid all other offerings, which used to be made at will and without discretion by the Knights of the Order on the death of brothers, at the feast of Easter and at other feasts.
48. Moreover, you should profess your faith with a pure heart night and day that you may be compared in this respect to the wisest of all the prophets, who said: Calicem salutaris accipiam. That is to say: 'I will take the cup of salvation.' Which means: 'I will avenge the death of Jesus Christ by my death. For just as Jesus Christ gave his body for me, I am prepared in the same way to give mine for Christ and my brothers.' This is a suitable offering; a living sacrifice and very pleasing to God.
49. The whole of the common council commands you to render all offerings and all kinds of alms in whatever manner they may be given, to the chaplains and clerks and to others who remain in charity for a fixed term. According to the authority of the Lord God, the servants of the Church may have only food and clothing, and may not presume to have anything else unless the Master wishes to give them anything willingly out of charity.
50. Those who serve out of pity and remain with you for a fixed term are knights of the house of God and of the Order; therefore out of pity we pray and finally command that if during his stay the power of God takes any one of them, for love of God and out of brotherly mercy, one pauper be fed for seven days for the sake of his soul, and each brother in that house should say thirty paternosters.
51. We command all secular knights who desire with a pure heart to serve Jesus Christ and the house of the Order for a fixed term to faithfully buy a suitable horse and arms, and everything that will be necessary for such work. Furthermore, we command both parties to put a price on the horse and to put the price in writing so that it is not forgotten; and let everything that the knight, his squire and horse need, even horseshoes, be given out of fraternal charity according to the means of the house. If, during the fixed term, it happens by chance that the horse dies in the service of the house, if the house can afford to, the Master should replace it. If, at the end of his tenure, the knight wishes to return to his own country, he should leave to the house, out of charity, half the price of the horse, and the other half he may, if he wishes, receive from the alms of the house.
52. As the squires and sergeants who wish to serve charity in the house of the Order for the salvation of their souls and for a fixed term come from divers regions, it seems to us beneficial that their promises be received, so that the envious enemy does not put it in their hearts to repent of or renounce their good intentions.
53. By common counsel of all the chapter we forbid and order expulsion, for common vice, of anyone who without discretion was in the house of God and of the Knights of the Order; also that the sergeants and squires should not have white habits, from which custom great harm used to come to the house; for in the regions beyond the mountains false brothers, married men and others who said they were brothers of the Order used to be sworn in; while they were of the world. They brought so much shame to us and harm to the Order of Knighthood that even their squires boasted of it; for this reason numerous scandals arose. Therefore let them assiduously be given black robes; but if these cannot be found, they should be given what is available in that province; or what is the least expensive, that is burell.
54. Since Our Lord said in the Gospel: "He that eateth My flesh, and drinketh My blood, dwelleth in Me, and I in him," and "he shall not see death," so we decree that all the brethren of this Order take Holy Communion seven times a year. First, on the Thursday before Easter Day, the same Thursday when Our Lord Jesus Christ for the first time instituted the sacrament and gave His body and His blood to His disciples and commanded them to begin to celebrate the office of the Mass in remembrance of Him; the second time on Easter Day; the third time, on Whitsunday; the fourth time at Our Lady's Mass in August; the fifth time at All Saints Mass; the sixth time on Christmas Day; the seventh time on Candlemas Day. It is not proper to receive Holy Communion fewer times, since other orders, where there are likewise lay brothers, are accustomed to partake much more frequently.
55. For the dead who already have come to God's judgment and therefore need quicker help, the brethren shall be careful not to delay giving the help which they ought to give. Therefore, we decree that each brother priest who is present say the office of the Dead, as set forth in the breviary of the Order, for each brother of his Order, just deceased, and each lay brother shall recite one hundred Pater Nosters for his convent brother's soul. The brethren in houses where there is no convent shall complete the same number. Each brother shall recite every day fifteen Pater Nosters for all the brethren of this Order wherever they have departed from this world. Furthermore, each brother priest of this Order shall celebrate ten masses annually for the sins and salvation of all brethren and servants, benefactors and friends of the house who are living, and ten masses for the dead. The clerks who are not priests shall recite three Psalms for the living and three for the dead. Each lay brother shall recite thirty Pater Nosters a day at the prescribed hours for the benefactors, servants, and all friends of the Order, still living, and the same number also for the dead. But they are not required to recite these Pater Nosters while fasting. It is the obligation of the house in which a brother dies to give to a poor man the best habit of the deceased brother and, for forty days, the food and drink which is customary for one brother, since alms liberate from death and shorten the punishment of the soul who has departed in grace. No brother shall make any other offerings at any time of the year.
56. All the healthy brethren, if it can be easily arranged, shall sleep together in one room, unless the superior orders that some brethren, because of official duties or because of some other matter, sleep elsewhere; and when they sleep, they shall sleep girt in their shirt, with drawers and hose on, as is proper for warriors. They shall sleep apart only if it is absolutely necessary. In the places where the brethren usually sleep, the light shall be left on during the night.
57. We decree also that no brother, save those to whom an office is entrusted, have a seal or send letters, or read letters sent by anyone to him, without the permission of the superior, before whom, if it so pleases him, the letter which is received or is to be sent, shall also be read.
58. Since this order is specially founded for knights fighting the enemies of the Cross and of the faith, and since the customs of the enemy in fighting and in other matters differ in different lands, and therefore it is necessary likewise to oppose the enemy with different weapons in different ways, so we leave to the decision of the superior among the brethren the things which pertain to knights, horses, arms, attendants and other things proper and permitted to the brethren for battle, that he order and decide all the aforesaid things with the counsel of the wisest brethren of the province in which the war is fought, or with those who are present, if he cannot delay without harming the other brethren. However, the rule shall be carefully observed that saddles and bridles and shields be not painted needlessly with gold or silver, or other worldly colors. Spears, shields, and saddles shall not have covers, but polished lances may be covered with a sheath so that they be kept sharp for wounding the enemy. Likewise if the master or the brethren, who are empowered by the master, give or lend to other men beasts and arms or other things which were granted to the brethren temporarily for their use only, then the brethren to whom the things were granted, shall in no way object, so that there be no thought that they wish to keep as their own things which were granted only temporarily. Further we decree that no brother seek to have a weapon or animal as peculiarly his own. Should it happen that a brother was or is granted anything which is not fit for use, he shall humbly and decently inform the official who is in charge of that office about the deficiency and shall submit to his discretion to act and order the matter as he wills.
59. All brethren shall behave to each other so that friendly concord in the name of brotherhood does not turn into hardness of heart, but they shall take pains to live with each other in brotherly love, harmoniously and amicably in the spirit of gentleness, so that one may justly say of them: how good and how pleasant it is for brethren to dwell together in unity, that is harmoniously. Let each, as well as he can, bear one another's burdens, and in accord with the Apostle's advice be diligent in honoring one another. No evil speech--whispering, backbiting, boasting of deeds of old, lying, cursing or reviling, quarreling, or idle words shall issue from a brother's mouth. But, if any of the brethren at times mistreat each other by word or deed, let them not delay to seek reconciliation and not be slow, each one to heal with instant words the wounds in the other's heart, where he has been injured by word or deed; as likewise the Apostle bids us that the sun not go down on our wrath, that is, that it not last overnight, and as especially our Lord Jesus Christ bids us in the Gospel, where he says: "If thou bring thine offering before the altar and there rememberest that thy brother hath aught against thee, leave there thy gift before the altar and go first to reconcile thyself with thy brother and then come and offer thy gift.
60. The Master of this Order, or his deputies, shall call together all the brethren in residence whenever they wish to consider or decide about matters concerning the whole Order, whether to continue or to change and about the alienation of land or small pieces of real property, for which license must be secured from the Master and Chapter, and also about the reception of brethren into the Order; then, whatever the wiser part of the brethren shall decide after discussion, the Master or his deputies shall put into effect. Which is the wiser part in case of disagreement shall be left to the judgment of the master or his deputies; and, furthermore, piety, and discretion and knowledge and good repute shall have more weight than just a plurality of the brethren. Other smaller matters they may settle with the wisest brethren who are at hand. Some small matters they may decide themselves. Should it happen that some urgent business concerning the house and the Order has to be discussed after Compline rather than at another time it may be done, so long as idle words and words moving to laughter be avoided. Those present at this council shall likewise recite a Pater Noster and an Ave Maria before they go to sleep.
61. Whenever the brethren are travelling or going against the enemy or on other business, since they display outwardly by the Cross the sign of meekness and of the Order, they shall strive to show people, by examples of good deeds and useful words, that God is with and within them. If they are on the road at night, they may, after Compline or before Prime, speak of necessary and honest matters, but not in the hospice after Compline has been said, except as prescribed above. They shall avoid inns and places they know are of bad repute; also, in their lodging there shall be in the room where they sleep a light by night, if they can arrange it without great difficulty, so that no harm may come to their good reputation or to their effects. While on the road travelling from place to place, they may attend divine service and prayers wherever they are, and on their return to the house they may, because of weariness from arms or the road, be excused in the morning from Matins and from the Hours; not only those wearied from a journey, but also those who are engaged in necessary business of the house may be excused. Weddings and gatherings of knights and other assemblages, and frivolous amusements, by which through worldly pride the devil is served, the brethren shall rarely attend, though they may attend for the affairs of the Order or to win souls. The brethren shall avoid talking in suspect places and at suspect times with women and, above all, with maidens, and kissing women, which is an open indication of unchastity and worldly love. No brother shall have dealings with excommunicated people, or those who are publicly put under the ban, in matters not specially permitted. Likewise, no brother shall become a godfather, except in mortal emergency.
62. He who wishes to be received into this honorable brotherhood shall be given a suitable period of probation, so that he may learn the hardships to be undergone in this Order, and the brethren may find out his character, unless he wishes to be excused the period of probation, and his sponsor agrees, in which case he may then make profession of complete obedience. Then the superior, if he is present, or a priest, shall give him the mantle with the Cross, which is blessed with the usual blessing and asperged with holy water, for he receives the habit of this order with the Cross, and otherwise no other garment distinguishes the novice from the professed.
63. If anyone wishes to serve the brethren for charity or for wages, since it is difficult to make a special rule how each shall be received, we decree that it be left to the discretion of the official in charge of receiving applicants at the particular time and place; and further that no brother beat any servant, who serves the house for charity or for wages, except the office holders, who, in order to correct their subordinates, may chastise them from time to time, as is customary. Whenever it happens that a knight or a man worthy of knighthood joins the brethren to serve in arms for charity and then dies, each brother present shall recite thirty Pater Nosters for his soul, and give to the poor for seven days such food as it is customary to give to one brother.
64. In the ark were placed both the rod and the manna, which signify to us that for judges there should be both: the one mildly calling for mercy and the other justly calling for severity. Therefore, the master who is over all the others and shall, himself, give to all the brethren an example of good works, shall both reprove the turbulent and receive the sick, and shall comfort the downhearted and be gentle and patient to all, and shall carry in his hand the rod and the staff, according to the words of the prophet, the rod of watchfulness, with which, keeping nightly watch over his flock, he graciously frees the slothful from the deadly sleep of sloth and of neglect of the sacred observances, diligently and justly, chastises all disobedience; the staff shall be the fatherly care and compassion with which he shall support frailty and strengthen those who are faint of heart and broken by sorrow so that they, uncomforted, are not destroyed by despair.
65. Should it happen that a brother becomes aware of another brother's secret sins, he shall gently and in truly brotherly fashion persuade him to repent and confess his misdeed. But if he has done anything openly against the welfare of his own soul or the honor of the house that should not be ignored, let him be admonished to appear before the master and the brethren and humbly ask for forgiveness. But also, if it happens that he does not comply and is convicted with more witnesses before the master and the brethren, then it is just that he suffer so much the harsher penance.
66. These are the Feast Days which should be Observed by the Order. The nativity of Our Lord; the feast of St Stephen; St John the Evangelist; the Holy Innocents; the eighth day of Christmas, which is New Year's Day; Epiphany; St Mary Candlemas; St Mathias the Apostle; the Annunciation of Our Lady in March; Easter and the three days following; St George; Sts Philip and James, two apostles; the finding of the Holy Cross; the Ascension of Our Lord; Pentecost and the two days following; St John the Baptist; St Peter and St Paul, two apostles; St Mary Magdalene; St James the Apostle; St Laurence; the Assumption of Our Lady; the nativity of Our Lady; the Exaltation of the Holy Cross; St Matthew the Apostle; St Michael; Sts Simon and Jude; the feast of All Saints; St Martin in winter; St Catherine in winter; St Andrew; St Nicholas in winter; St Thomas the Apostle.
67. The master has the power to dispense with all the above regulations laid down in the Rule, except for three--chastity, living without property, and obedience--and, with due regard to the time, the place, the person and the needs of the case, to give dispensations, but yet in such a way that in all instances he act to the honor of God with due regard to piety and practical considerations.
Other Laws and their Punishments
Thou shalt believe what the Church teaches, and shalt observe its directions; The Ten Commandments, also Christ's eleventh Commandment that we love one another and that we not hold grudges, etc.
Thou shalt defend the Church.
Thou shalt respect all weaknesses, and shalt constitute thyself the defender of them; Women, children and the elderly are weaker and more innocent than men. You shall defend this innocence.
Thou shalt love the country in which thou wast born.
Thou shalt not recoil before thine enemy. You shall not be scared.
Thou shalt make war against the Infidel and those who attack the weak and the poor without cessation, and without mercy.
Thou shalt perform scrupulously thy feudal duties, if they be not contrary to the laws of God.
Thou shalt never lie, and shalt remain faithful to thy pledged word.
Thou shalt be generous, and give largesse to everyone.
Thou shalt be everywhere and always the champion of the Right and the Good against Injustice and Evil.
EXPULSION FROM THE ORDER
This is the highest punishment a Knight of the Order can expect. Upon expulsion from the Order, he has an obligation to join the Cistercian Order and it is believed that by joining this monastic order, the expelled Member will save his wretched soul. Below are the infractions of the Order that will give rise to expulsion:
Losing the coat of the Order was a penance of shame. Taken from the guilty brother were his coat, weapons and horse. He would also be forced to eat off the floor, do menial tasks and be generally separated from his brethren. This penance befell any that committed these infractions:
It is important to note that all the above crimes can be forgiven in very special circumstances. If a brother repented with sincerity of his bad actions and providing the brethren agreed he would be restored with his coat and weapons.
These rules cannot be negated by any Master, Grand Master, or King of The Order or any other officer of rank. All members of The Order and in specific Officers of The Order must report the infraction of these rules to the Master, Grand Master, or King of The Order as soon as the offense is learned no matter the time of day or the cost to ones self. Offenders who are proven guilty of offense to The Order must be given their just reward as provided by Order law immediately following their hearing before The Orders tribunal.