"The Military and Hospitaller Orders emerged in the twelfth century as Christendom engaged with the threats and the opportunities offered by its Muslim and non-Christian neighbours. In an Irish context, the Knights Hospitaller and the Knights Templar were the most significant expressions of this unusual vocation that sought to combine military service with monastic observance. Arriving with the first Anglo-Norman settlers, the orders were granted vast landholdings and numerous privileges in Ireland to support their activities in Palestine and the Middle East. From the outset, the knights were closely associated with the administration of the Anglo-Irish colony, with the superior of the Hospitallers, the Prior of Kilmainham, consistently playing a key role in crown affairs. This volume, the proceedings of the Third Glenstal History Conference, explores the history of the Military and Hospitaller Orders in Ireland from their arrival in the late twelfth century to their dissolution and attempted revival in the mid-sixteenth century. Other contributions explore the orders' agricultural, artistic, economic, pastoral and religious activities as well as examining the archaeology of many of their sites."--Publisher description.

The Knights Templar In Britain examines exactly who became knights, what rituals sustained them, where the power bases were, and how their tentacles spread through the political and economic worlds of Britain before their defeat at the hands of the Inquisition some two hundred years later. Founded in the early twelfth century, the mysterious Knights Templar rose to be the most powerful military order of the Middle Ages. While their campaign in the Middle East and travels are well-known, their huge influence across the British isles remains virtually uncharted. For readers interested in Medieval History.

The trial of the Templars in the British Isles (1308-1311) is a largely unexplored area of history. Unlike the trial in France, where the Templars were tortured into confessing to unspeakable activities, in the British Isles there were no burnings and only three confessions after torture. Several Templars went missing, most of whom later reappeared. Outsiders told stories of abominable Templar rituals, secret meetings and murders at the dead of night, but all these tales turned out to be rumour. This book is based on extensive research into the records of the trial of trial of the Templars and other unpublished medieval documents recording their arrest, imprisonment and trial, and the surveys of their property. It traces the course of this, the first heresy of trial in the British Isles, from the arrests in January 1308 to the dissolution of the Order, and shows how, by judicious selection of material, the inquisitors made the scanty evidence against the Templars appear convincing. The book includes a list of all the Templars in the British Isles at the time of the arrests, and a gazetteer of the Templars' major properties in the British Isles.

Early medieval Ireland is remembered as the "Land of Saints and Scholars," due to the distinctive devotion to Christian faith and learning that permeated its culture. As early as the seventh century, however, questions were raised about Irish orthodoxy, primarily concerning Easter observances. Yet heresy trials did not occur in Ireland until significantly later, long after allegations of Irish apostasy from Christianity had sanctioned the English invasion of Ireland. In The Templars, the Witch, and the Wild Irish, Maeve Brigid Callan analyzes Ireland's medieval heresy trials, which all occurred in the volatile fourteenth century. These include the celebrated case of Alice Kyteler and her associates, prosecuted by Richard de Ledrede, bishop of Ossory, in 1324. This trial marks the dawn of the "devil-worshipping witch" in European prosecutions, with Ireland an unexpected birthplace.Callan divides Ireland’s heresy trials into three categories. In the first stand those of the Templars and Philip de Braybrook, whose trial derived from the Templars’, brought by their inquisitor against an old rival. Ledrede’s prosecutions, against Kyteler and other prominent Anglo-Irish colonists, constitute the second category. The trials of native Irishmen who fell victim to the sort of propaganda that justified the twelfth-century invasion and subsequent colonization of Ireland make up the third. Callan contends that Ireland’s trials resulted more from feuds than doctrinal deviance and reveal the range of relations between the English, the Irish, and the Anglo-Irish, and the church’s role in these relations; tensions within ecclesiastical hierarchy and between secular and spiritual authority; Ireland’s position within its broader European context; and political, cultural, ethnic, and gender concerns in the colony.