Matthew Paris gives the following curious account of the affair:
“It was suggested,” says he, “to the king, that Hubert had no small amount of treasure deposited in the New Temple, under the custody of the Templars. The king, accordingly, summoning to his presence the Master of the Temple, briefly demanded of him if it was so. He indeed, not daring to deny the truth to the king, confessed that he had money of the said Hubert, which had been confidentially committed to the keeping of himself and his brethren, but of the quantity and amount thereof he was altogether ignorant. Then the king endeavoured with threats to obtain from the brethren the surrender to him of the aforesaid money, asserting that it had been fraudulently subtracted from his treasury. But they answered to the king, that money confided to them in trust they would deliver to no man without the permission of him who had intrusted it to be kept in the Temple. And the king, since the above-mentioned money had been placed under their protection, ventured not to take it by force. He sent, therefore, the treasurer of his court, with his justices of the Exchequer, to Hubert, who had already been placed in fetters in the Tower of London, that they might exact from him an assignment of the entire sum to the king. But when these messengers had explained to Hubert the object of their coming, he immediately answered that he would submit himself and all belonging to him to the good pleasure of his sovereign. He therefore petitioned the brethren of the chivalry of the Temple that they would, in his behalf, present all his keys to his lord the king, that he might do what he pleased with the things deposited in the Temple. This being done, the king ordered all that money, faithfully counted, to be placed in his treasury, and the amount of all the things found to be reduced into writing and exhibited before him. The king’s clerks, indeed, and the treasurer acting with them, found deposited in the Temple gold and silver vases of inestimable price, and money and many precious gems, an enumeration whereof would in truth astonish the hearers.”[176]
The kings of England frequently resided in the Temple, and so also did the haughty legates of the Roman pontiffs, who there made contributions in the name of the pope upon the English bishoprics. Matthew Paris gives a lively account of the exactions of the nuncio Martin, who resided for many years at the Temple, and came there armed by the pope with powers such as no legate had ever before possessed. “He made,” says he, “whilst residing at London in the New Temple, unheard of extortions of money and valuables. He imperiously intimated to the abbots and priors that they must send him rich presents, desirable palfreys, sumptuous services for the table, and rich clothing; which being done, that same Martin sent back word that the things sent were insufficient, and he commanded the givers thereof to forward him better things, on pain of suspension and excommunication.”[177]
The convocations of the clergy and the great ecclesiastical councils were frequently held at the Temple, and laws were there made by the bishops and abbots for the government of the church and monasteries in England.[178]
CHAPTER VI.
The Patriarch Heraclius quarrels with the king of England—He returns to Palestine without succour—The disappointments and gloomy forebodings of the Templars—They prepare to resist Saladin—Their defeat and slaughter—The valiant deeds of the Marshal of the Temple—The fatal battle of Tiberias—The captivity of the Grand Master and the true Cross—The captive Templars are offered the Koran or death—They choose the latter, and are beheaded—The fall of Jerusalem—The Moslems take possession of the Temple—They purify it with rose-water, say prayers, and hear a sermon—The Templars retire to Antioch—Their letters to the king of England and the Master of the Temple at London—Their exploits at the siege of Acre.
“Gloriosa civitas Dei Jerusalem, ubi dominus passus, ubi sepultus, ubi gloriam resurrectionis ostendit, hosti spurio subjicitur polluenda, nec est dolor sicut dolor iste, cum sepulchrum possideant qui sepulchrum persequuntur, crucem teneant qui crucifixum contemnunt.”—The Lamentation of Geoffrey de Vinisauf over the Fall of Jerusalem.
“The earth quakes and trembles because the king of heaven hath lost his land, the land on which his feet once stood. The foes of the Lord break into his holy city, even into that glorious tomb where the virgin blossom of Mary was wrapt up in linen and spices, and where the first and greatest flower on earth rose up again.”—St. Bernard, epist. cccxxii.