In the original Order, women were always fully included as Templar Sisters serving in Chivalry, in the tradition of Saint Mary Magdalene. In the restored Order, women have equal opportunity to be Crown Officers leading the Templar Government, by the example of Saint Joan of Arc.
Although Chivalry of the Middle Ages and Renaissance generally excluded women from most Orders of Chivalry, the historical record proves that women were actually very much included within the Order of Knights of the Temple. Medieval Templar rules which appear to restrict the participation of women were merely to provide a reasonable degree of separation, to ensure modesty and respect.
The Temple Rule of 1129 AD evidences an original pre-existing “practice” (during the first 10 years of the Order), that women were in fact “received as Sisters in the Order”, not as a “custom” but as a traditional exception, providing only a reasonable degree of separation for modesty (Rule 70).
Proving that women were in fact admitted to the Order, it requires all Templars to “refuse to be godfathers or godmothers”, specifically using the additional word referring to women in active Templar service (Rule 72). The fact of women as “Sisters” in full and equal membership is confirmed by the later rule which commands to “pray… for our Brothers and for our Sisters” (Rule 541, ca. 1150 AD).
The active support of women in the Order is further confirmed by the later rule allowing a Knight to receive “services of a woman” for assistance, “by permission” for any appropriate purpose (Rule 679, ca. 1290 AD). ((Henri de Curzon, La Règle du Temple, La Société de L’Histoire de France, Paris (1886), in Librairie Renouard, Rules 70, 72, 541, 679.))
Manuscripts preserved by the Teutonic Order also evidence that in 1305 AD, the Templar Order acquired at least one female monastery, the “Abbey des Camaldules de Saint Michel de Lemo”, and the “Abess Agnès” professed Templar Vows and was admitted by the Templar Prior from Venice. ((Henri de Curzon, La Règle du Temple, (1886), p.69, Note 1 to Rule 70; De Wal, Recherches sur l’Ordre Teutonique (1807), Vol.1, p.262.))
Based upon these facts from the historical record, the Order traditionally recognizes women as equal to, but venerably different from, their male counterparts, all serving in balance and harmony as Templar Brothers and Sisters.
By the protocols of medieval Chivalry and related rules on titles, chivalric Orders never used the same word for men and women of equal status, and never used masculine militarized words as titles for women of the same position. This custom is deeply rooted in French language (as French culture greatly influenced chivalric traditions), in which certain words are exclusively “masculine” or “feminine” as a matter of basic grammar.
Women were treated as equal, but venerably different, emphasizing unique feminine qualities which were deemed essential pillars of historical institutions and of civilization itself. Accordingly, women of equal leadership, influence and participation were given alternative and equivalent titles worthy of their revered feminine qualities.
‘Stitching the Standard’ (ca. 1900 AD) Edmund Blair Leighton
Under the Temple Rule of 1129 AD, the primary general membership in the Order actually held the title of “Sergeant” (Rules 67-68), a word which was only appropriate for men.
For women, the alternative title equivalent to Sergeant, from the same French military system, is “Adjutante” (pronounced like “debutante”). The female title of Adjutante comes from the Latin ‘adjutare‘ meaning to “support”, based on the root ‘iuvare‘ meaning “to give strength” ((Douglas Harper, Online Etymology Dictionary (2015), “Adjutant”, “Aid”.)).
The Templar title of “Adjutante” thus expresses a special respect for women as necessary support within the chivalric Order, as the essential source of strength for their male counterparts.
For women in full chivalric status, at the same level as Knights, the historically correct title is that of “Dame”. Experts in chivalric protocols confirm that:
“A Dame is the female equivalent of a Knight of an order of chivalry.” The title “Dame” is always used in the same way as “Sir” for a Knight. ((Patrick Montague-Smith, Debrett’s Correct Form, 1st Edition, Kelly’s Directories, London (1970); Debrett’s Handbook, Debrett’s Peerage Ltd., London (2014); Debretts.com (online), “Forms of Address: Titles: Dame”.))
The word “Dame” (properly pronounced “daahme”) is the original word in early 13th century Old French, from the Late Latin ‘domna‘, from Old Latin ‘domina‘, which means “lady ruler of the house”, in the same sense as men were called “master”.
Only in modern American English, “Dame” became a short-lived slang word, first used in 1902, briefly popularized by Hollywood movies in the 1940’s, simply meaning a “strong woman”.
“Dame” is defined in the Merriam-Webster Dictionary as “a woman of rank, station or authority” and “a female member of an order of knighthood”, listing the synonyms “matriarch” and “matron”. ((Douglas Harper, Online Etymology Dictionary (2015), “Dame”.)) ((Merriam-Webster Dictionary, Merriam-Webster, Inc. of Encyclopedia Britannica (2015), “Dame”.))
The title of “Dame”, which a woman holds in her own right, earned by her own merit, should never be confused with “Lady”, which is only used by the wife of a Knight. The prefix “Lady” is merely a “courtesy title” held only by marriage, and can be lost upon divorce, or lost if a widow remarries. ((Patrick Montague-Smith, Debrett’s Correct Form, 1st Edition, Kelly’s Directories, London (1970); Debrett’s Handbook, Debrett’s Peerage Ltd., London (2014); Debretts.com (online), “Forms of Address: Titles: Dame”, “Knight: Wife of a Knight”.))
Although some women may feel that they prefer the sound of “Lady”, because it is popularized by romantic Arthurian or Fairy-tale themes in literature and entertainment, that word is not an alternative. Any woman of equal chivalric status to a Knight must be respected by using the proper historical title of “Dame”.
In correct chivalric terminology, as it is said that a Knight is “knighted” by being “dubbed” and receives “knighthood”, it is properly said that a Dame is “appointed” by being “presented” with the honour and receives “damehood”. ((Patrick Montague-Smith, Debrett’s Correct Form, 1st Edition, Kelly’s Directories, London (1970); Debrett’s Handbook, Debrett’s Peerage Ltd., London (2014); Debretts.com (online), “Forms of Address: Titles: Dame”, “People: Essential Guide to the Peerage: The Knightage”.))
Both men and women, as Sergeants and Adjutantes, Knights and Dames, are all “Templars”, fully equal as Templar Brothers and Sisters, and are all in chivalric service in the Order. Indeed, it is the status of being a “Templar” which is prized and revered, not merely the respective gender denominations.
There are many historical precedents for armed women in chivalric service, including women actively participating in predominantly male or even military Orders of Chivalry.
During ancient times in both Britain and France, women of the Celtic civilization were regularly known to be great warriors, and sometimes notable military commanders or leaders of whole armies. The most famous of ancient female military leaders was the Celtic “Warrior Queen” named “Boudicca” ca. 20-60 AD, who commanded an army based upon her skills and authority as a Druid High Priestess. ((David Manson, The Celts: Lost Treasures of the Ancient World, documentary film, produced by Cromwell Productions for the Discovery Channel (2000), at 38:12 min.))
In medieval Old Russia ca. 1000 AD, Prince Vladimir the Great established a “Round Table” of warriors, featured in folk legends which were “based on historical fact”, called “Bogatyrs” meaning “Warriors of God” ((Alexander Pronin, Byliny: Heroic Tales of Old Russia, Possev (1719), p.26; The Knyaz (Tsar) invites a warrior: “Stay in my Druzhina and be my senior Bogatyr, chief above all the others”.)) ((James Bailey & Tatyana Ivanova, An Anthology of Russian Folk Epics, M.E. Sharpe, New York (1998).)).
There were also female Bogatyrs, called a “Polienitsa” (pronounced ‘poly-en-itsa’), who match the men in strength and bravery, and work directly with the heroes of Quests as equals. Many, but not all, of the medieval Polienitsas were wives of the Bogatyrs, with many stories of them saving their husbands and outwitting the enemies, such as the famous Nastasya Korolevichna. ((Mike Dixon-Kennedy, Encyclopedia of Russian & Slavic Myth and Legend, Santa Barbara, California (1998), “Bogatyr”.))
Joan of Arc was the quintessential embodiment of that ancient practice from Queen Boudicca, which was manifested in the famous “warrior monk” character of the Knights Templar, who preserved the most ancient Priesthood of Solomon. Always prayerful and persistently in direct divine communion, Joan of Arc was truly qualified as a High Priestess, according to ancient traditions which were understood, preserved and continued by the Templar Order. Through constant prayer and meditation, she experienced visions from God and visitations by Saints and Angels, receiving surprisingly accurate prophecies of near-future events that consistently proved to be true.
During the 12th century, the Teutonic Order (a branch of the Templar Order) accepted women as “Sisters” (‘Consorores’) who wore its chivalric habit and lived by its Rule. These Sisters were in active service of hospitaller functions, but not military activities, and multiple convents were formed under otherwise “male” military Orders.
In the 12th century Order of Saint John (Malta), women were given the title “Sisters of Hospitality” (‘Soeurs Hospitalières’). There were chivalric Hospitaller convents in Aragon, France, Spain and Portugal, until at least ca. 1300 AD, and in Buckland England until 1540 AD. The Prioress of a convent was given the title of “Commendatrix“. ((François Velde, Women Knights in the Middle Ages, Heraldica (1996), updated (2003), “Women in the Military Orders”.))
Also in the 12th century, the Order of the Hatchet was created by the Count of Barcelona in 1149 AD, for the women of Tortosa in Aragon, who defended and freed the city when the battle-worn men could not find reinforcement soldiers. The women were all made hereditary Dames of the chivalric Order, and were given the titles of “Equitissae” (feminine form of ‘Equites’) and “Militissae” (feminine form of ‘Milites’), literally meaning “Female Knights”. ((Ashmole, The Institution, Laws and Ceremony of the Most Noble Order of the Garter (1692), Chapter 3, Section 3.)) ((François Velde, Women Knights in the Middle Ages, Heraldica (1996), updated (2003), “Female Orders of Knighthood”.))
Another use of the title “Militissa” as a “Female Knight” was the Order of the Glorious Saint Mary founded in Bologna, Italy in 1233 AD, and approved by the Vatican in 1261 AD, until it was suppressed by a later Pope in 1558 AD.
In France, other chivalric Orders of women were founded in 1441 AD and 1451 AD, granting the French title “Chevalière” (feminine form of ‘Chevalier’) or the Latin title “Equitissa”.
Continuing into the 17th century, the female Canons of the Monastery of Saint Gertrude in Nivelles were “knighted” with the titles “Militissae”, and were given the accolade of dubbing with a sword at the altar. ((Hyginus Eugene Cardinale, Orders of Knighthood Awards and the Holy See: A Historical, Juridical and Practical Compendium (1983).)) ((François Velde, Women Knights in the Middle Ages, Heraldica (1996), updated (2003), “Female Orders of Knighthood”.)) ((Charles du Fresne Du Cange, Glossarium Ad Scriptores Mediae Et Infimae Latinitatis, 17th century, Italian Edition, republished by Ulan Press (2012), “Militissa”.))
In Old French since the 14th century, women held the title “Chevaleresse” in connection with acquiring a male fiefdom conceded by a man, or as the wife of a Knight, and the title “Chevalière” as a Dame of an Order. ((François Velde, Women Knights in the Middle Ages, Heraldica (1996), updated (2003), “Women Knights”.))
Chivalric culture of the Middle Ages developed a theme known as “Les Neuf Preuses” (“The Nine Worthy-Women”). The Preuses were presented as a row of statues or engraved portraits, depicting variously selected sets of nine inspirational women, from differing lists according to local popular culture. The Preuses were women who changed history, many of them through chivalric warfare in battle.
The Castle of Pierrefonds near Paris features a beautiful row of statues of the Nine Preuses (ca. 1850 AD), three of them holding a sword, lance and battle hammer, respectively. ((François Velde, The Nine Worthies, Heraldica (1996), updated (2003), “The Nine Worthies: Female Version”.))
Statues of ‘Nine Female Worthies’ (Neuf Preuses) in Castle of Pierrefonds, near Paris (ca. 1850 AD)
Among the most revered women on various lists of Nine Preuses during the 15th century were Queen Boudicca, the High Priestess Warrior Queen who led the Celts in battle against the Romans (ca. 60 AD), and many venerated female Saints including the warrior Joan of Arc.
There are also precedents of women in leadership at the “Grand Cross” level (analogous to the Templar Grand Mastery) in chivalric Orders of the Renaissance. Several Grand Cross Dames are found in the Order of Saint John (Malta):
Anne-Claude-Louise d’Arpajon (1729-1794 AD) held a hereditary Damehood which was created as passing through female lines, and became a Grand Cross in 1745 AD;
The Mémoires de Hénault de Noailles (ca. 1750 AD) documented three other women who became Grand Cross during the mid-18th century: The Italian Princesse de Rochette, the Princess of Thurn und Taxis (Maria Ludkova von Lobkowicz), and her daughter the Duchess of Wurtemberg (Maria Augusta von Thurn und Taxis). ((François Velde, Women Knights in the Middle Ages, Heraldica (1996), updated (2003), “Female Grand-Cross in the Order of Saint John”.))
In Chivalric Orders under the Vatican, traditionally there is an “Order of Cloistered Nuns”, and “also associations whose associate members are both male and female”, as in the Sovereign Military Order of Malta (SMOM). ((Saint Michael Academy of Eschatology, Regular Orders of the Holy See, West Palm Beach, Florida (2008), updated (2015), Free Course No.555: “Chivalric Orders”, Lesson 3, Part 4.))
Later in the 19th century, for the Equestrian Order of the Holy Sepulchre of Jerusalem, in 1888 AD the Vatican “extended the knighthood to the female[s] with the title of Dame, while all [other] Orders of the Holy See were reserved only for the male[s].” ((Pope Leo XIII, Apostolic Letter (3rd August 1888).)) ((Saint Michael Academy of Eschatology, Regular Orders of the Holy See, West Palm Beach, Florida (2008), updated (2015), Free Course No.555: “Chivalric Orders”, Lesson 3, Part 4, “The Equestrian Order of the Holy Sepulchre of Jerusalem”.))
Saint Joan of Arc (1412-1431 AD) was in fact a hereditary Templar, as the genealogical Countess of Anjou, the dynastic house of the Templar King Fulk d’Anjou of Jerusalem (1089-1143 AD), as the founding Royal Patronage of the Templar Order. Joan of Arc descended through two Counts of Anjou, Karl I of Frankreich (1270-1325 AD) and Karl II of Lahme (1248-1309 AD) who was also King of Jerusalem. ((Heinz Friederichs, Genealogisches Jahrbuch, academic journal of genealogy, Germany (ca.1971), pp.73-81.))
The cherished sword of Joan of Arc was named after Saint Catherine de Fierbois (of Alexandria), a patron Saint of the Knights Templar, and its blade was engraved with the heraldic Cross of Jerusalem. ((Fourth Private Examination of Joan of Arc, 27 February 1431, National Archives of France; See: Barrett, The Trial of Jeanne d’Arc (1931).))
Saint Joan of Arc was the perfect archetypal embodiment of the tradition of ancient “High Priestess Warrior Queens”, such as the Celtic Queen Boudicca:
Saint Joan manifested that ancient High Priestess quality, and exemplified the famous “Warrior Monk” character of the medieval Knights Templar, who preserved the Ancient Priesthood from the Temple of Solomon;
Always prayerful and persistently in direct divine communion, Joan of Arc was truly qualified to be considered a “High Priestess”, according to ancient traditions which were understood, preserved and continued by the Templar Order.
Through constant prayer and meditation, she experienced visions from God and visitations by Saints and Angels, receiving surprisingly accurate prophecies of near-future events which consistently proved to be true.
‘La Pucelle’, The Maid of Orleans, at Hôtel Groslot in Orleans
The historical precedent of Saint Joan of Arc demonstrates that feminine expressions of Chivalry, such as the proper title of ‘Dame’, are not ‘less than’ those of their male counterparts. Saint Joan’s example highlights that women are equally important in their own right, and are honoured for their own unique qualities, embodying the principle of the “feminine face of God”, or the “divine feminine” aspect of God.
Perhaps most importantly, Joan of Arc illustrates that women should not suppress their sacred feminine nature, and should not seek respect by transforming themselves into ‘men’.
The divine feminine principle cannot be respected by suppressing it, only to be replaced with the counterbalancing male aspect. To honour the divine feminine necessarily requires recognition and celebration that it is in fact ‘feminine’, and prohibits that it be disguised and forced to be accepted only through conformity with the masculine principle.
Indeed, the most ancient sacred wisdom of spiritual alchemy – the true concept of the metaphorical “Holy Grail” – was never to transform all feminine energies into masculine, but rather to combine distinctly unique male and female polarities of esoteric energy in equal balance, as the best possible channel for the power of the Holy Spirit.
‘Jeanne de Arc’ (19th century) by Paul La Boulaye
Joan of Arc obtained command over an army not by denying her femininity, but by concentrating on the unique differences and contributions of her true feminine power:
There were already many male Generals capable of relentless aggression and cunning strategy, but none who had the advantages of feminine intuition rooted in divine communion, an alternate female perspective necessary to shed new light on old military strategies, and a characteristically female emotional quality that could so profoundly inspire the hearts of all the soldiers to the most extraordinary bravery.
Saint Joan of Arc did not transform herself into a ‘man’, but nobly led an army as a true woman. The historical record proves that she dressed in men’s clothes and wore short hair only as practical battle wear, as a defensive measure to deter and prevent molestation, and to hide her identity in enemy territory – but never to suppress nor deny her femininity.
Conversely, she did not vanquish enemies by asserting supposed ‘independence’ to dismiss and replace men as ‘not needed’, but rather applied her uniquely feminine qualities to most effectively lead an army of men, fighting together in equal balance.
In this way, she consciously combined the male-female difference into a powerful blend of perfection, directly embodying the ancient secrets of Templar spiritual alchemy, as the core esoteric principle of the Holy Grail itself.
Joan of Arc was a true Templar, and was revered and honoured as a Templar Dame, becoming a famous legend in her own right, of equal to or even greater renown than any Arthurian or Templar Knights.
Indeed, she was even canonized as a Saint, an honour that was never given to the historical figure who was later popularized as the literary ‘King Arthur’ (the 6th century Prince Arthur Aidan), nor to any of the Templar Grand Masters, not even the Martyr Jacques de Molay. Thus, Saint Joan represents the pure manifestation of the unlimited power of authentically being a Templar Dame.
In reverent dedication to this more enlightened understanding of the feminine principle in Chivalry, the restored Order of Knights of the Temple recognizes all Dames as fully equal to, but venerably different from, their male counterpart Knights, all serving in balance and harmony as Templars.
In the modern Templar Order, men and women serve together as equal Brothers and Sisters in the Templar family, distinguished only by the proper respective grammatical forms of their official chivalric and nobility titles in the Order.
Joan of Arc leading the Royal Army for the King, is directly equivalent to being Grand Master of a Royal Order of Chivalry. As Joan was a Templar heiress leading by Templar principles, her role is a strong precedent, that it is indeed possible for a woman to become Grand Master of the Templar Order.
A male Grand Master holds the Latin masculine title “Magnus Magister”. The direct equivalent, and thus the proper alternative for a female Grand Master, is the Latin feminine title “Magna Mater” meaning “Great Mother”, as in a “Mother Superior” governing a Catholic monastic Order ((H. Spencer Lewis, Ph.D., Rosicrucian Manual, Rosicrucian Library, Volume No.8, Supreme Grand Lodge of AMORC, San Jose California, 1st Edition (1918), 5th Edition (1978), illustration caption p.11.; Mrs. May Banks-Stacey became the “First Grand Matre” as co-founder of the Ancient and Mystical Order Rosae Crucis (AMORC) in the United States; “Grand Matre”, mixing English and Latin words.)).
In traditional British Royal Chivalry, for investiture of a Dame, a woman is not supposed to kneel (as this is inconvenient with a Medieval, Renaissance or Victorian era dress of a noblewoman), and is not supposed to be dubbed with a sword (considered inconsistent with their feminine qualities, and potentially painful). Instead, a woman is “presented” with her damehood, by “placing the correct decoration on a cushion” for the Dame to receive her badge of regalia. ((Patrick Montague-Smith, Debrett’s Correct Form, 1st Edition, Kelly’s Directories, London (1970); Debrett’s Handbook, Debrett’s Peerage Ltd., London (2014); Debretts.com (online), “People: Essential Guide to the Peerage: The Knightage”.))
In the modern Order of the Temple of Solomon, women are provided the iconic experience of the “accolade”, although kneeling is optional. Faithful to the sacred symbology of Templar heritage, women can be “dubbed” with a long-stemmed rose, honouring the ancient wisdom “under the rose”, and representing the divine feminine principle in the tradition of Saint Mary Magdalene.
However, there is a historical precedent that from the 12th century into the 17th century, the female Canons of the Monastery of Saint Gertrude in Nivelles France were “knighted” with the titles ‘Militissae’ (from male ‘Milites’), and were given the accolade of dubbing with a sword at the altar ((François Velde, Women Knights in the Middle Ages, Heraldica (1996), updated (2003), “Female Orders of Knighthood”.)) ((Charles du Fresne Du Cange, Glossarium Ad Scriptores Mediae Et Infimae Latinitatis, 17th century, Italian Edition, republished by Ulan Press (2012), “Militissa”.)).
True to this rare tradition, and also the major precedent of Saint Joan of Arc, women who desire and so request may be dubbed by the sword, as the historical record proves that such request should not be refused.
The Temple Rule of 1129 AD required “everyone to have the same” uniform (Rule 18) ((Henri de Curzon, La Règle du Temple, La Société de L’Histoire de France, Paris (1886), in Librairie Renouard, Rule 18.)). There is also historical precedent that in the 12th century Teutonic Order (a branch of the Templar Order), women as Sisters wore the same chivalric “habit” of regalia as the Brothers ((François Velde, Women Knights in the Middle Ages, Heraldica (1996), updated (2003),”Women in the Military Orders”.)). Accordingly, women in the Templar Order (Adjutantes and Dames) wear the same uniform as men (Sergeants and Knights).
Templar Gathering Uniforms (Women)
As part of adopting the 14th century Rules of Chivalric Regalia as codified in 1672 AD, the modern Order of Knights of the Temple has reestablished proper use of the medieval Livery Badge and Livery Collar, as official insignia reserved for Chivalry and Nobility ((Peter Brown, A Companion to Chaucer, Wiley-Blackwell (2002), p.17.)) ((Chris Given-Wilson, Richard II and the Higher Nobility, in Anthony Goodman & James Gillespie, Richard II: The Art of Kingship, Oxford University Press (2003), p.126.)), which were authorized to wear “at all feasts and in all companies” with all dress codes ((Susan Crane, The Performance of Self, University of Pennsylvania Press (2002), p.19.)).
As a result, in situations where the uniform is not used, Templar Adjutantes and Dames can rightfully use the relevant chivalric badges and collars with smart casual dress, business dress and evening wear, fashionably expressing their authentic female Templarism in diverse situations.
Dame Regalia (Lounge & Formal)
Regalia Pending Fundraising – This section is for information only, to illustrate the authentic design of Regalia for the restored Order. However, as all donations are generally needed for priority humanitarian missions, manufacturing has not yet been arranged. Availability of Templar Regalia is thus subject to additional fundraising or sponsorship for this purpose.
Learn about Saint Mary Magdalene in Knights Templar tradition.
Learn about Saint Joan of Arc as a dynastic Templar female warrior.
Learn about Sergeants & Adjutantes in Chivalric Service.
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