Explore the reconstruction of the Official Regalia of the restored Templar Order, authentic to 12th century Templar traditions, following 14th century Rules as the international standard. These designs are timeless and regal, yet modest, tasteful, practical and versatile, suitable for use in the modern era.
By definition, the Latin word “Regalia” means official clothing and insignia characteristic of Nobility and Chivalry under a Sovereign of Royalty, and by 1670 AD it came to mean specifically the dress and insignia of an Order of Chivalry ((Douglas Harper, Online Etymology Dictionary (2015), “Regalia”.)). Regalia is an ancient tradition continued through medieval royal and chivalric institutions, communicating their official status and public role within an international system.
The primary purpose of Regalia is for all members and officials of an historical institution wearing it to be reminded of the profound responsibilities which their traditions have entrusted to them.
Regalia is a timeless tradition based upon conventional protocols, used for practical purposes, as uniforms properly identifying a chivalric Order or sovereign institution in official or diplomatic relations. It is also used to communicate the religious character of an Order in the context of ecclesiastical worship and sacraments.
Many private fraternities in the modern era make prominent use of decorative “regalia”, to give their membership activities a traditional atmosphere. The popularized ceremonial trappings widely used by self-styled revival groups, generally attributed to the “Knights Templar”, are not authentic to the 12th century Order of Knights of the Temple.
The typical long white robes with large red crosses, and other related accessories, were actually invented by the 15th century fraternity of Freemasonry (which is not an Order of Chivalry, and correctly does not claim to be). The Masonic Templar styled regalia was intended only for private ceremonial use as a fraternity ((John Yarker, The Arcane Schools, Manchester (1909), pp.341-342.)). Accordingly, such “regalia” is only authentic to Freemasonry, and not to historical Templarism.
The Regalia of the original Templar Order was never meant to be decorative nor grandiose, but was always designed to be purely functional, although appropriate for official purposes, while preserving monastic simplicity:
The world famous “robes” of the Knights Templar, consisting of a tunic and cloak bearing the distinctive cross-paté, was not a ceremonial garment, but rather was the functional outer layer of contemporary military uniforms of the Middle Ages. This was dictated merely by practical necessity, because the chainmail armour in the desert heat of the Middle East could rapidly heat to extreme temperatures capable of actually burning into clothes or skin, unless covered by cloth to shield it from direct sunlight.
Despite numerous history books describing the classic Templar robes as “white”, and notwithstanding numerous fraternities aspiring to “Templar” affiliation wearing white robes, as a matter of historical fact they were not white.
Rather, the real Templar robes were sand-coloured, as a light shade of beige, which in Old French was called “burell”, literally meaning “the color of butter”, as in the modern description of off-white “cream” color. This was appropriate as a desert “camouflage” color, and was practical to conceal occasional specks or smears of dirt during the course of active field work.
The Temple Rule of 1129 AD from Saint Bernard is evidence that the white robes from the first few years of the original Knights Templar were quickly ruled out. The original text (Rule 68) indicates that within less than 10 years after the Order was created, white was eliminated, and Templar regalia was ordered to be a natural “burell” shade of light brown ((Henri de Curzon, La Règle du Temple, La Société de L’Histoire de France, Paris (1886), in Librairie Renouard, Rule 68.)).
That rule explained a major disadvantage of white robes as habits of the monks in Templar monasteries, as the specific reason why sand color must be used:
“[Templars] should not have white habits, from which custom great harm used to come to the house, for in the regions… false brothers… and others who said they were brothers of the Temple 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.”
This historical fact proves that the idea of white robes was specifically condemned by the early Knights Templar, precisely because they appealed to the “pride” or “ego” of the unworthy seeking self-aggrandizement. This establishes that white robes were considered to be contrary to the genuine core beliefs and principles of the original Templar Order. Therefore, real and authentic Templar Knights in fact wore light brown uniforms.
One explanation reveals why the famous early Templar robes were superficially perceived and commonly described as being “white”:
In the extremely bright direct sunlight of the Middle East, the light brown “sand” color of Templar uniforms only appeared to be white, as an optical illusion. This subjective visual perception was enhanced by the sharp contrast between the sun-glared beige and any accessories or surroundings, making the robes seem more “white” by comparison.
Another explanation reveals how white robes with red crosses were popularized as supposedly “Templar” regalia, as a result of confusion with the uniforms of medieval England:
The Templar King Richard the Lionheart used white with straight-lined red crosses (different from the flared Templar cross-paté), although this officially represented Knights of the British Crown, and not the Templar Order. King Richard I of England ca. 1189 AD adopted tunics and banners with the flag of Saint George, a narrow red cross on white ((The Journal of the Manchester Geographical Society (1891), Volumes 7-8, at p.139.)) ((W.G. Perrin, British Flags: Their Early History and Their Development, Cambridge University Press (1922), p.15.)), which later became the flag of England under King Edward I ca. 1277 AD ((W.G. Perrin, British Flags: Their Early History and Their Development, Cambridge University Press (1922), p.37.)).
The historical fact of Templar robes being light brown is further confirmed by the regalia of the Eastern European Teutonic Knights, established in 1190 AD as a direct branch of the founding Western European Knights Templar ((The Vatican, The Catholic Encyclopedia (1912), The Encyclopedia Press, New York (1913), Volume 14, “Teutonic Order”, p.541.)):
The Teutonic robes are well-known to have been “brown”. This is because they were simply a darker shade of the Templar sand-brown, in order to better adapt to the dirt of woodlands and marshlands as field conditions instead of desert sand.
The trademark tunic and cloak bearing the red cross was not established until 1146 AD, by order of Pope Eugenius, 28 years after the Order was created. While distinctive, and later of great fame due to worldwide renown of the Knights Templar, historians point out that this regalia proved to be a major strategic disadvantage, as “the red cross would also serve as a bulls-eye for the enemies’ arrows and lances.” That failed experiment of wearing large red crosses was abolished shortly thereafter. ((Frank Sanello, The Knights Templars: God’s Warriors, the Devil’s Bankers, Taylor Trade Publishing, Oxford (2003), pp.14-15.))
Because the controlling rule for Templar regalia was a requirement of practical utility in the field, the fact of this historical “lesson learned” establishes that wearing robes with large crosses cannot be a part of any authentic Regalia of the genuine Knights Templar tradition.
The Temple Rule specifically rejected the idea of long flowing robes for decorative or ceremonial purposes. It required “no excess of vice” in one’s dress, forbidding any length which is prideful as decorative without practical purpose (Rule 21), and explicitly prohibited “to have excess of… robes of length”, which means anything which could interfere with handling weapons or active movement (Rule 22). ((Henri de Curzon, La Règle du Temple, La Société de L’Histoire de France, Paris (1886), in Librairie Renouard, Rules 21-22.))
An amendment to the Temple Rule (ca. 1150 AD) specifically commanded that “No [Templar] shall wear a hood [with a chainmail ‘coif’ hood] on his head” (Rule 324), thus excluding a hood from tunics or mantles used with chainmail armour as the Templar uniform.
The original Rule (1129 AD) allowed only “robes… without any show of pride” (Rule 18), and condemned any “pride or arrogance” desiring a “better robe” (Rule 19). Thus, any use of a hood for a prideful feigned mystique of anonymity or secrecy is strictly prohibited by Templar doctrines. ((Henri de Curzon, La Règle du Temple, La Société de L’Histoire de France, Paris (1886), in Librairie Renouard, Rule 324, Rules 18-19.))
This proves that despite popularized artistic depictions, the short mantles of the original Knights Templar never had hoods. Monastic hoods were originally used only for warmth in unheated churches of the European cold climate, when Templars were living in a monastery as a religious Order, such as by wearing the brown hooded robes of the affiliated Franciscan Order.
The Templar Patron Saint Bernard de Clairvaux, in his own words, directly confirmed the rules on “No Long Robes” and “No Hooded Robes”, in his speech In Praise of the New Knighthood (ca. 1136 AD), as he criticized the ceremonial style robes of other Orders of Chivalry:
“A warrior especially needs these three things: He must guard his person with strength, shrewdness and care; He must be free in his movements, and he must be quick to draw his sword. Then why do you blind yourselves… and trip yourselves up with long and full tunics… in big cumbersome sleeves?” (Chapter 2) ((Saint Bernard de Clairvaux, Liber ad Milites Templi: De Laude Novae Militae, “Speech on Knights of the Temple: In Praise of the New Knighthood” (ca. 1136 AD); Translated in: Conrad Greenia, Bernard of Clairvaux: Treatises Three, Cistercian Fathers Series, No. 13, Cistercian Publications (1977), pp.127-145, “Chapter 2”.))
Historically, there was a general prohibition on Templars wearing gilded or decorated armour (on both people and horses). This was primarily for moral reasons, to avoid appealing to one’s “pride” or “ego”, to avoid envy, and for the practical reason that in battle, “a greedy enemy would be more likely to attack a knight equipped with valuable armor rather than one protected by cheap steel.”
This originated the tradition of modesty and minimalism of Templar clothing. When not in battle armour, Templars were expected to wear simple monk’s robes, usually with solid brown colour being the main alternative to the sand-coloured dress robes. ((Frank Sanello, The Knights Templars: God’s Warriors, the Devil’s Bankers, Taylor Trade Publishing, Oxford (2003), pp.14-15.))
Saint Bernard also confirmed the rules on “No White Robes” and “Monastic Clothing” for practical real-world effectiveness, in his speech In Praise of the New Knighthood (ca. 1136 AD), as he sharply criticized – indeed ridiculed – the decorative equipment and glorified accessories of other Orders of Chivalry:
He condemned “this monstrous error and… unbearable urge… [to] cover your horses with silk, and plume your armor… adorn… with gold and silver and precious stones, and then in all this glory you rush to your ruin… Do you think the swords of your foes will be turned back by your gold, spare your jewels or be unable to pierce your silks?” (Chapter 2)
“The [Templar] Knight of God differs from the knight of the world… When the battle is at hand, they arm themselves interiorly with Faith and exteriorly with steel, rather than decorate themselves with gold, since their business is to strike fear in the enemy rather than to incite his [covetous] greed. … They set their minds on fighting to win rather than on parading for show.” (Chapter 4) ((Saint Bernard de Clairvaux, Liber ad Milites Templi: De Laude Novae Militae, “Speech on Knights of the Temple: In Praise of the New Knighthood” (ca. 1136 AD); Translated in: Conrad Greenia, Bernard of Clairvaux: Treatises Three, Cistercian Fathers Series, No. 13, Cistercian Publications (1977), pp.127-145, “Chapter 2”, “Chapter 4”.))
The restored Ancient Order of Knights of the Temple is the direct continuation of the original historical institution of the founding Knights Templar from 1118 AD, as a sovereign Principality of statehood. As such, it should never copy the popularized eccentric costumes of private fraternities, which cannot be worn by official Templars and Crown Officers in real-world situations in professional environments.
Therefore, the modern Order has reconstructed and established Regalia of an official character, true to its genuine and unique heritage, with doctrinal authenticity. The Templar uniform and insignia are conservative and relatively minimalist, while carrying the distinctive prestige of official capacity, and are fully in accordance with all customary rules and protocols for visible legitimacy.
The 12th – 14th century Chivalry made famous by the Templar Order essentially created the courtly culture of Western Europe, including Regalia, which surviving Templars promoted into the Renaissance period:
Throughout the Middle Ages, the very word “Chivalry” was an interchangeable synonym for “upper social classes” of royalty and nobility ((The World Book Encylcopedia, World Book, Inc. (1994), pp.346-351.)), and Templar Chivalry was “the pillar of noble life” of courtly culture ((Johan Huizinga, The Waning of the Middle Ages (1919), Republished (1924), Chapter: “The Idea of Chivalry”, p.58: “Chivalry… formalized [status]… which is the pole [pillar] of noble life.”));
In 1672 AD, the British lawyer Elias Ashmole restored and consolidated the 14th century rules and protocols, all based upon Templar traditions, as the 17th century courtly culture of Western Europe ((Elias Ashmole, Institution Laws and Ceremonies of the Most Noble Order of the Garter, Hammet Publishing, London (1672), with engravings by Wenceslaus Hollar (33 plates), digitized by Folger Shakespeare Library; The first compendium of the 14th century rules and protocols of chivalric and nobiliary regalia, consolidated as 17th century courtly culture.)). These practices continued into the modern era, officially codified by the Lord Chamberlain’s Office of Great Britain in 1912 AD, as the international standardized system ((Herbert Arthur Previté Trendell, Dress and Insignia Worn at His Majesty’s Court, Harrison & Sons, for Lord Chamberlain’s Office, London, 1st Edition (1912), 2nd Edition (1921).)).
Therefore, it was actually the Templar courtly culture of Regalia from the Middle Ages, which became the Rules of Chivalric Regalia in the Renaissance, continued as the international standard system for royal and chivalric institutions in the modern era.
There is a major historical precedent for surviving 12th century chivalric Orders adopting the 17th century style which became the 20th century international system: The Hospitaller Knights of Saint John (later Sovereign Military Order of Malta) began to allow changes to its uniform in 1248 AD, and redesigned its Regalia based on the British standards in 1831 AD ((Noel Cox, The Robes and Insignia of the Most Venerable Order of the Hospital of St John of Jerusalem, Arma: Journal of the Heraldry Society of Southern Africa (1999-2000), Issue 5.2.))
The design of modern Templar Regalia maintains a historical “period” look (used widely from the 14th-17th centuries), while benefitting from the continued use of that traditional style as the international standard system (from the 20th century into the present), which is still used by royal houses and many military services today.
As a result, the official Regalia of the restored Templar Order is appropriate, being sufficiently “old fashioned” to reflect over 900 years of Templar heritage, without being too archaic or anachronistic.
The Order has also 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, all Templars of the Order can rightfully use the relevant Livery badges and collars with smart casual dress, business dress or evening wear, expressing their official Templarism in diverse situations.
Following the customary rules, the Templar uniform is based upon the classic “Mess Dress” jacket, in the form of the Alternate Dress version of the customary Civil Uniform. The jacket is an open shell-coat design, short (above the waist) length without tails, known as “cutaway” or “cavalry” style Mess Dress, without buttons, and with a standing collar. It is accompanied by a high waistcoat.
Historical authenticity of the genuine Templar tradition is preserved by the jacket being of sand-beige colour, having the same functionality and practicality of the historical regalia of the original Knights Templar. The waistcoat is red colour, reminiscent of the medieval red cross, which together with the black cuffs reflects the dominant heraldic colours of the Templar flag as a sovereign non-territorial Principality of statehood.
The modern Templar uniform provides a distinctive official look, with a casual feel. The open shell-coat design is perfect for a comfortable fit for both men and women. It is designed in full compliance with all customary rules to be versatile. The standing collar allows to avoid wearing a tie (with the collar clasp closed). The short above-waist length of the jacket keeps it out of the way, makes room for any utility holsters hanging below the belt (in field conditions), and gives maximal freedom of movement for active work.
The black cuffs enable the jacket to pair with black trousers (or dress) to serve as proper “black tie” formal-wear. The sand colour of the jacket allows it to also be worn with khaki chino trousers (or dress) as functional day-wear. It is thus suitable for formal, semi-formal or informal dress. Instead of storing it in a closet only for rare events, modern Templars can fully enjoy their uniform for every-day use in diverse situations.
While looking modestly regal at ceremonial events, the Templar uniform blends in reasonably well in business or professional settings among lounge suits (modern ‘business suits’). It even complements safari wear for active hands-on field work, such as an archaeological expedition or survey site, or charitable volunteer work, whenever representing the Templar Order.
Made with a durable, extra lightweight fabric, it is comfortable to wear in cold climates with an open overcoat, or even in extremely hot climates of the equator, the southern hemisphere, Africa and the Middle East.
The original Templar Order was always essentially egalitarian, based upon “Round Table” principles. There were no “ranks” of knighthood or damehood, only levels of “Office of Duty”, in addition to the underlying chivalric status in equality.
By historical precedent of the 12th century Teutonic Order, women as Templar Sisters wear the same uniform jacket as their Templar Brothers ((François Velde, Women Knights in the Middle Ages, Heraldica (1996), updated (2003), “Women in the Military Orders”.)).
The Temple Rule of 1129 AD required “everyone to have the same” uniform (Rule 18), modified only by the Sergeants wearing black tunics, to distinguish them from the Knights (Rule 68) ((Henri de Curzon, La Règle du Temple, La Société de L’Histoire de France, Paris (1886), in Librairie Renouard, Rules 18, 68.)). In the traditional British system, black is also associated with Sergeants ((Herbert Arthur Previté Trendell, Dress and Insignia Worn at His Majesty’s Court, Harrison & Sons, for Lord Chamberlain’s Office, London (1921), Part I, “Full Dress and Levée Dress”, p.40.)), and red trim on the coat is associated with Knights of religious chivalric Orders ((Herbert Arthur Previté Trendell, Dress and Insignia Worn at His Majesty’s Court, Harrison & Sons, for Lord Chamberlain’s Office, London (1921), Part I, “Full Dress and Levée Dress”, p.100.)). In the international system, Crown Officers such as Diplomats are indicated by silver emblems, and high Crown Officers such as a Grand Mastery are indicated by gold emblems.
Templar Gathering Uniforms (Men)
Authentic to these historical precedents, all Templar uniforms are identical, modified only by the color of narrow embroidered braid edging (‘trim’) on the collar and sleeves, and the relevant insignia. Accordingly, the levels of offices of service in the Templar Order are distinguished as follows:
Sergeants and Adjutantes have shiny black trim, with a Breast Badge of Order. A Livery Collar (and badge) of “dark steel” is authorized, to match the black trim, which can be worn as a substitute for the Collar of Office used at higher levels.
Temple Guardians have shiny black trim, with a Breast Badge of Order. A Livery Collar (and badge) of “light steel” is authorized, to complement the black trim, which can be worn as a substitute for the Collar of Office used at higher levels.
Squires and Ladies in Waiting (usually children of hereditary Knights or Dames) have red trim, with a Breast Badge of Order. A Livery Collar (and badge) of “rose copper” is authorized, to match the red trim, which can be worn as a substitute for the Collar of Office used at higher levels.
Knights and Dames have red trim, with a Neck (or Bow) Badge of Order. A Livery Collar (and badge) of “rose copper” is authorized, to match the red trim. A Collar of Order of “gold” metal is authorized for official events.
Crown Officers (including Diplomats) have silver trim, with a Neck (or Bow) Badge of Order, and a silver Breast Star. A Livery Collar (and badge) of “light steel” is authorized, to match the silver trim. A Collar of Office of “silver” metal is authorized for official events.
Grand Officers (including Ministers of Parliament) have gold trim, with a Neck (or Bow) badge, and a gold Breast Star. A Livery Collar (and badge) of “bronze” metal is authorized, to match the gold trim. A Collar of Office of “gold” metal is authorized for official events.
Donats of Devotion (patron sponsors) have a Neck (or Bow) Badge of Donat status (without uniform). A Livery Collar (and badge) of “bronze” metal is authorized, which can be worn as a substitute for the Collar of Office at special events.
Templar Gathering Uniforms (Collar Days)
The Knights Templar of the original Order were always based upon an Arthurian “Round Table” principle, without any artificial ranks or degrees, such that all Templars are equal. Accordingly, while some levels were held only as Titles of Office for active duty assignments, there were no rank insignia emblems worn on medieval Templar uniforms.
In the spirit of that tradition, the modern Order does not use any system of degrees or hierarchy of insignia for the chivalric aspect of the Order. Rank insignia on the shoulders are used only by career military or law enforcement officers serving in a governmental capacity with an official rank under the Ministry of Security of the Order as a sovereign subject of international law.
Templar Gathering Uniforms (Restricted)
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 setup has not yet begun. Availability of Templar Regalia is thus subject to additional fundraising or sponsorship for this purpose.
All Regalia and insignia of the Order of Knights of the Temple must be crafted to the highest standards as used by major royal houses and governments, and made by world-class manufacturers who service such official historical institutions. The Order requires that each piece must have the look, feel, durability and time-tested high quality of the museum-grade historical artifacts which are their predecessors.
Regalia of the Templar Order is thus designed to be heirloom legacy works. Whenever a member of the Order is elevated to a higher level of service, or retires from any office of duty, the previous or last held set of Regalia is no longer worn, but is accumulated by the member to commemorate one’s record of service in the Templar Order. Such Regalia from past or former service may be kept as family heirlooms and cultural artifacts, and used in private or public framed wall mount or mannequin displays in one’s home or office.
The official design concept for Regalia of the Order enables all members to most fully experience and enjoy their place in Templar world heritage in the modern era, in their everyday lives. Instead of storing Regalia in a closet only for some rare annual event, members can express an authentic Templar lifestyle at any and all times, in diverse real-world situations.
While carrying the distinguished prestige of representing the world-famous original Knights Templar, members of the Templar Order can also be confident in the conservative character of its Regalia, consistent with the minimalist modesty of monastic simplicity, reflecting the classical Templar motto: “Non nobis Domine, sed nomine Tuo da gloriam!” (“Not to us Lord, but to Thy name give the glory!”)
Manufacturing Still in Progress – The images shown on this page are only illustrations, showing the official design concept as established by the Order. Manufacturing by a world-class governmental supplier has been arranged, but setup costs of the museum-quality Regalia required for a major historical Order has been a lower priority than budgets for humanitarian missions. All qualified members will be notified of Regalia supply as and when available.
See details of Regalia for Sergeants & Adjutantes in the Order.
See details of Regalia for Knights and Dames in the Order.
See details of Regalia for Women in Membership in the Order.
See details of Regalia for Donat Patron Sponsors of the Order.
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