alliance and support were eagerly solicited by many Christian nations, when they went to war with each other. And the knights too often, unfortunately, by an unwise policy, were led to take side in many of these struggles; and to this policy is to be attributed their downfall.

In the quarrels between Philip the Fair and Pope Boniface VIII., the Templars engaged for the pope against the king. In consequence of this, Clement V., Philip's friend, under the pretext of consultations for a new crusade, and for a union of Knights Templars with the Knights of St. John, summoned, in 1306, the Grand Master Molay, with sixty knights, to France. After their arrival, these and all the other knights present were suddenly arrested by the king's soldiers. This occurred on October 13, 1307. Philip seized upon the estates of the Order, removed his court into the temple-the residence of the Grand Master-in Paris, and ordered the trial of the knights to be commenced without delay, by his confessor, William of Paris, inquisitor and archbishop of Sens. He endeavored, however, to justify this arbitrary procedure by the horrible crimes and heresies of which the Order had been accused. Historical records represent the accusers as some expelled Templars, who calumniated the Order at the instigation of its enemies. The charge of apostasy from the faith could not be substantiated. The other allegations, such as that they

worshiped the devil, practised sorcery, adored the idol called Baphomets, contemned the sacrament, neglected confession, and practised unnatural vices, were, according to the general opinion of historians. down to the present day, malicious misrepresentations or absurd calumnies. A gold box of relics, which the Templars used to kiss, according to the custom of the Catholics, was what gave origin to the story of the Baphomet; and because, in an age previous to the general reception of the doctrine of transubstantiation, they practised the ancient manner of celebrating the mass, viz: without the elevation of the host; this was called contempt of the sacrament; their confessing exclusively to their own clerical members was the ground of the charge; that they received absolution from their own temporal superiors; and the bond, Friendship, Love, and Truth, by which they were united, gave rise to the imputation of unnatural practices.

In those times of general persecution against heretics, every one whose ruin was resolved upon, and who could not be attacked in any other way, was accused of heresy. Accordingly, Philip, being determined, before any inquisition took place, to destroy the Order, for whose wealth he thirsted, the inquisitors employed, who were entirely devoted to him, and for the greater part Dominicans, enemies of the Order, used these means to excite public opinion against them. By means of the most horrid

tortures, confessions of crimes, which had never been committed, were extorted from the prisoners. Overcome by long captivity and torment, many Templars confessed whatever their inquisitors wished, since a persevering denial of the crimes with which they were charged was punished with death. Clement V. at first opposed this arbitrary treatment of an Order which was amenable only to the church; but Philip soon prevailed on him to join in its suppression. Two cardinals were sent to take part in the examinations at Paris, and other clergymen were united to the courts of inquisition in the provinces, in order to impart a more legal appearance to the procedure. Though little was, in fact, proved against the Templars, the Archbishop of Sens dared, in 1310, to burn alive fifty-four knights who had denied every crime of which they were accused. In other dioceses of France, these victims of tyranny and avarice were treated in a similar way. The other provinces of Europe were also exhorted by the pope to persecute the Templars. Charles of Sicily and Provence imitated the example of Philip, and shared the booty with the pope. In England, Spain, Portugal, Italy, and Germany, the Templars were arrested, but almost universally ac quitted. The inquisitions at Salamanca and Mentz also resulted in the justification of the Order. Nevertheless, the pope, at the council of Vienna, in Dauphiny, solemnly abolished the Order by a bull

of March 2, A. D. 1312, not in the legal way, but by papal authority-per provisionis potius quam condemnationis viam. The members of the Order were, according to this bull, to be punished with mildness when they confessed the crimes imputed to them; but those who persevered in denying them. were to be condemned to death. Among the latter were the Grand Master Molay, and Guido, the Grand Prior of Normandy, who were burned alive at Paris, March 13, 1314, after they had cited Philip and Clement to appear before the judgment-seat of God within a year and a day. The pope died, in fact, April 19th, in the same year, and the king November 29th.

The estates of the Order were conferred, by the council of Vienna, upon the knights of St. John, and its treasury, in money and precious stones, was assigned for a new crusade. But in France the greatest part fell to the crown, and the pope kept considerable sums for himself. In Spain and Portugal some new military orders were founded and endowed with the estates of the Templars. In other countries the knights of St. John acquired the rich inheritance of their rivals. The Templars maintained themselves longest in Germany, where they were treated with mildness and justice. At Strelitz some were found as late as 1319. The members who were discharged from their vows entered the Order of St. John.

Such was the unhappy destiny of this great and powerful fraternity, whose valor and devotion and achievements form so brilliant a page in the book of European history.

For many years this great fraternity was one of the strongest bulwarks of the Christian faith-the most efficient defender of the pious pilgrim-the ablest champion of the Cross. The literature of all lands have celebrated its deeds-romance and song have immortalized its virtues and recorded the story of its wrongs.

That the Templars were earnest, sincere, and worthy men, is plain, but that the ostensible objects of their society were the sole ends which they aimed to accomplish is by no means certain. On the contrary, it is evident from what appears on this subject, that behind the veil of mystery which concealed the interior of the Order from the profane eye, the Templars conceived vast and magnificent plans for the social and religious regeneration of Europe— that their esoteric doctrines embraced notions far in advance of the age. It is certain that, at a very early period, rumors were extensively spread that the Templars meditated plans that embraced the political unity of Europe, by the universal overthrow of monarchy and the founding of an immense republic; and the complete purification and reformation of the Catholic faith.

The very organization of their society, and the