The
Dominican History of Scandinavia (1)
The
Dominican History of Scandinavia (1)
The
Dominican Convents of Medieval Norway
by Johnny Grandjean Gøgsig Jakobsen (2003)
Web-version of article in ‘Dominican History Newsletter’ vol. 12, Institutum Historicum Ordinis Fratrum Praedicatorum, pp. 211-221.
Map of the Dominican convents in medieval Norway, including the uncertain convent of Oddevoll (present day Uddevalla, Sweden).
Even
though Scandinavia must have seemed like a rather dark and remote place for the
founders of the Order of Preachers, it was almost from the beginning a quite
integrated part of the Dominican world. The reason for this is probably partly
due to the fact, that several Scandinavian students in Paris and Bologna are
known to have joined the order in the early years. Another possible influence
is, that Dominic himself on his first journey abroad on behalf of the Spanish
king is quite likely - at least according to Scandinavian historians - to have
been in Denmark and to have met with the both very intellectual and progressive
Archbishop Anders Sunesen of Lund, in the middle of the preparations for a
missionary crusade to the Baltic countries. Some scholars even suggest that it
was Dominic’s wish to leave the Spanish chapter in order to join this Danish
mission.
Whatever
the reason, already on the first General Chapter, held in Bologna 1220, it was
decided to send two Scandinavian fratres, Nicholas of Lund and Simon of Sweden,
all the way back home to start a convent in the Swedish archiepiscopal city of
Sigtuna. The year after, the first Dominican friar came to Norway - which was,
however, most unintended and completely by accident! Frater Salomon of Aarhus
had been sent on a similar mission as Nicholas and Simon to his homeland of
Denmark with letters from Dominic and the pope to the Danish King Valdemar II
and Archbishop Anders Sunesen. He travelled by foot until the coast of Flanders,
probably Bruges, where he managed to get on board a ship destined for Copenhagen
in Denmark. Unfortunately, the ship was caught by a storm and driven far up the
North Sea, and when Salomon finally could put his feet back on solid ground, he
had landed in the archiepiscopal town of Trondheim in the northern part of
Norway - more than 1.000 kilometres sea journey away from his goal. Most likely,
the exhausted Frater Salomon went to Archbishop Guttorm to plead for help, and
here he was given a travel company southwards to the powerful magnate Earl
Skule; probably much to his content, Frater Salomon this time was not going by
sea, but through the steep and unknown paths (viarum
asperitales) of the wild mountains to
Oslo on the Norwegian south coast, where the earl arranged for his further
journey to Denmark. The story of Frater Salomon, which is told in the Historia
Ordinis Prædicatorum in Dania
1216-1246, has a happy ending, as he
reached Denmark without further problems and received the most warm welcome by
the Danish Archbishop Anders - which led to the founding of the first lasting
Dominican convent in Scandinavia, the Convent of Lund. In this present paper,
however, I will stay further north and give a presentation of the four Dominican
convents in medieval Norway.
In
the Middle Ages, the Kingdom of Norway was larger than it is today, where the
former Norwegian districts of Jämtland and Bohus are now parts of Sweden. In
1380, the Norwegian throne was inherited by the Danish king, and for the rest of
the Middle Ages, Danish monarchs ruled Norway, but even though the kings often
made use of Danes in the administration, the Norwegian kingdom did in fact
remain as an independent part of a so-called double monarchy. In the
mountainous Norway, population has from the beginning been concentrated to the
coastal regions from Trondheim and southwards, with major centres around
Trondheim, the west coast, and Viken. Of Dominican convents, four were
established in medieval Norway: Trondheim/Nidaros (the seat of the Norwegian
archbishop), Bergen, Oslo and Hamar. A fifth convent may have been planned in
the late fifteenth century in the town of Oddevoll. The only remaining Dominican
building of the medieval period is the ground floor of the eastern wing in Oslo,
together with a complete complex of ruins from the rest of the Oslo Priory.
All
four Dominican priories in medieval Norway were founded in episcopal cities, and
- where it has been possible to identify the actual building place - quite close
to the residence of the bishop and the canons. It is therefore the impression,
that the Norwegian convents were founded on initiative of the bishops, with the
purpose of strengthening the education of the clergy at the cathedrals. The
sites and the money for the priory constructions, however, mainly seem to have
been donated by the king. As in so many other places, the Friars Preachers of
Norway had to take what they could get, and the priories in Oslo and Bergen did
in fact not have very good locations in regards of contact with the town public.
As
in the rest of Scandinavia, the Dominican Order in Norway seems to have had a
good relationship with the Royal House. This is especially evident from around
the middle of the thirteenth century, where King Håkon Håkonsson [1217-1263]
chose a Dominican friar called Simon as his personal confessor and counsellor,
and when Princess Kristina was sent off to Spain to be married, Friars Preachers
were used as royal diplomats. Håkon’s son and successor, Magnus Lagabøtar
[1263-1280], was generally very friendly towards the Church, but especially with
the Franciscans. Still, among his personal friends was the Dominican friar
Narve, who was elected Bishop of Bergen in 1278, and five years later his was
chosen for Archbishop of Trondheim. This election, however, was soon disputed,
and in 1287, Narve was once again back in his old seat as Bishop of Bergen until
his death in 1304. We know of four other Dominican friars in Norway, who were
elected for episcopal seats in Norway and Iceland in the thirteenth and
fourteenth centuries. The most famous of these is Bishop Jón Halldórsson of Skálholt
on Iceland [1322-1339], a former lecturer of the Bergen Convent.
The
first Norwegian town to have a Dominican convent was the archiepiscopal city of
Trondheim (or Nidaros). The convent is mentioned for the first time in 1234. From
the place of its mentioning in a provincial chapter list, Jarl Gallén (1946)
dated the Trondheim Convent to 1228. The exact location of the priory is still unknown, but possible ruins
have been located during various sporadic construction works throughout the
twentieth century. However, the priory complex still lacks a systematic
excavation and interpretation.
Not
much knowledge is preserved on the convent of Trondheim, neither written nor
archaeological, but in a letter from the 1320s, the brethren of Trondheim are
complaining, that they are in need of means to perform necessary repairs on the
priory walls and roofs. Because of this, the priory of Trondheim is expected to
have been built in bricks right from the beginning (contrary to the Oslo Priory
and perhaps the Bergen Priory). In 1531, the priory miraculously escaped a
severe city fire. After the Lutheran Reformation in 1537, the buildings of the convent
were given to the citizens of Trondheim.
The
last prior in Trondheim was Frater Robert Jonsson, who served as provincial
vicar for Norway and Sweden in the 1520s, until he was driven out of Sweden by
the Lutheran Swedish king. After the dissolution of the convent in 1537, the
prior worked as a hospital priest.
The
first Friars Preachers in Oslo probably arrived in the period 1237-39, where the
convent may have been founded shortly after. A Dominican convent is mentioned
for the first time under the year of 1240 (in a later saga), where the king gave
the friars an already existing church of St Olav, probably built a few years
earlier on the king’s private site. The church was situated to the immediate
north of the St Hallvard Cathedral, and on the east side of the bishop’s
residence. Therefore, the rest of the priory complex had to be built on the
north side of the church. But also on this side, space was soon restricted, as a
parish church to the immediate north of the priory was consecrated in 1250.
The
oldest priory building seems to be the eastern wing, which had three rooms,
supposed to be a sacristy, a library and the chapter hall. This early eastern
building was built in natural stones only. After the construction of the eastern
wing, the friars began an extension of the church eastwards, which meant the
demolition of the old chancel. The
inner size of the aisle was c.32 x 9,5 m, while the chancel measured c.8
x 6 m. In the summer of 1280, the provincial chapter was held in Oslo. From the
number of convents in Dacia at that time, Alf Tore Hommedal (1987) estimated the
total number of friars present at this chapter to about 70, and to his opinion,
the only building at this early stage, that could have held them all, was the
church itself. Therefore, the extension of the church must have been completed
at 1280; it is even possible, that the allocation of the provincial chapter to
Oslo was indeed meant to mark the finishing of the church.
The
Convent of St Olav in Oslo, as it may have appeared just before the reformation.
The convent is seen from the west, with the priory church to the right.
(Illustration by Øyvind Hansen)
Stones from the chancel were then used in the building of the western wing and an independent building to the west of this; the building of both of these is therefore dated to approximately the same period. The western wing contained four rooms, of which two are thought to have functioned as entrances, while one of the remaining two has been pointed out as a possible parlatorium. The isolated western building has been identified as a possible guesthouse. Also the western part of the church shows signs of several alterations, some of which are from before the time of the friars. In the late thirteenth century, both the rooms of the eastern wing and the cloister walk were vaulted. This is the oldest known use of brick building in Norway. The southern room and the middle room were given barren vaults, while the possible chapter hall to the north got a magnificent cross-vaulting, supported by a central pillar. A date for the vaulting of the St Olav Convent was suggested by Hommedal to c.1290. The reason for this is, that records from a provincial chapter dated to 1291 mention a lay brother called Erling the Bricklayer, who was to move from the convent of Oslo to the convent of Västerås in Sweden - which is known to have had its church extended and vaulted around 1300.
The
next major construction phase has been dated to the first half of the fourteenth
century, where the northern wing was built. Here we find the kitchen and the
refectory, and perhaps a calefactory and a lavatory. The northern wing also gave
room for a narrow passage to the churchyard east of the buildings. Probably all
the wings were built in two storeys, but none of the remaining ruins give any
knowledge of the conditions of the first floors. Around the entire cloister
garth stood a cloister walk, of which decorated pieces of pillars have been
found. To the north of the priory, a few medieval wooden buildings have been
discovered, and they may have belonged to the convent, probably as storage
facilities.
Contrary
to the Dominican convent in Bergen, the relationship between the friars and the
episcopal chapter in Oslo seems rather friendly throughout the Middle Ages.
Three letters of donations to the brethren from canons of the Oslo Chapter are
preserved from 1304, 1331 and 1517. Still, 300 years of neighbourhood can hardly
pass by without some differences, and in 1373, a papal investigation was
appointed due to a complain from the bishop and the episcopal chapter in Oslo
against the Dominican convent over some disputed matter.
Also,
the local craftsmen and tradesmen were related to the Oslo Convent. In 1461, the
Guild of St Ann in Oslo founded an altar in the Dominican church to their saint,
which was to be kept with cloth, candles and masses. Earlier on, the local guild
of shoemakers had received a letter of fraternity with the Friars Preachers. In
addition, the written sources contain quite a list of donations of money and
land from various private persons, mainly women of possibly some significant
social status. In a will from 1400, we have one of very few possible examples
from Scandinavia of an individual fraternity relation with a Mendicant convent,
as a layman called Jon Martinsson gave 2 marks to the Dominican brethren in Oslo
“..because I am their brother…”, and another half a mark given in God’s
name “..to the poor people living there”; the latter words have been
interpreted as an indication of some sort of social work and a house for the
poor in connection to the priory, perhaps situated in the building to the west
of the actual priory. Finally, several letters of various commercial and legal
settlements specifically mention, that they have been contracted in the priory
before named friars as witnesses - even though, that the matters dealt with in
the settlements very often seem to have no relation with the convent as such.
Also non-Dominican meetings are known to have taken place in the Oslo Priory, of
which the most prominent was an assembly of several of the national leaders in
1527. Thus, the Dominican priory in Oslo seems to have played quite an
integrated part on several levels of the medieval society.
The
exact time of abandoning is unknown. It is most likely, that the brethren had
left as a consequence of the Reformation in 1537. Apparently, the church was
already demolished in 1542. In 1546, the northern wing was given to the
Cathedral School of the neighbouring episcopal chapter. As the house of the
bishop was given to the citizens of Oslo by the king after the Reformation, a
new episcopal residence was built near the eastern wing of the old convent in
1552, and after a major rebuilding in 1623, the eastern wing was made the ground
floor of a two storey main building of the episcopal residence. By the early
eighteenth century, all but the eastern wing had disappeared, and the site was
used as garden for the bishop. The remaining eastern wing went through several
changes in both architecture and use; in the late seventeenth century, the
medieval rooms were used as a larder. In 1860, the condition of the remaining
building was so poor, that it was decided to tear it down, but fortunately,
nothing happened until 1882, when the Norwegian parliament decided to preserve
the medieval part of the building.
The
only surviving building is the ground floor of the eastern wing, which in
1883-84 was incorporated into an otherwise new house for the bishop, built in
neo-gothic style, as the cellar of the house. For the next century, the house
served as private residence for the Bishop of Oslo, but in 1986, it was taken
into use by the growing episcopal administration. What seem to be all the
remaining ruins of the convent buildings have been excavated, and are today part of the Memorial Park in the Old Town of Oslo. The major excavations were
conducted by C.C.A. Lange (in 1856), Nicolay Nicolaysen (in 1865) and Gerhard
Fischer (from 1924 to the 1950s). The findings of these were only presented in
minor articles, until Alf Tore Hommedal gave all the results of his predecessors
a thorough and systematic analysis and interpretation in an academic paper at
Oslo University in 1986, of which the main results were published in 1987.
The Dominican convent of Bergen was founded between 1243 and 1247. The actual building complex has not been discovered, but according to the written sources, the priory was located on the small island of Holmen, close to the royal castle of the city. The founder is therefore expected to be King Håkon Håkonsson.
The
original buildings of the priory may have been built in wood only, but around
1500 we are told, that the church was (re-)built in stone, together with the
construction of priory buildings with large vaulted rooms. These were in 1524
used for a meeting of the national council. The former (wooden?) priory housed
an earlier national assembly in 1453. There are no mentioning of whom the Bergen
Convent was dedicated to, but figures on the convent seal have been identified -
with some uncertainty - to the Scandinavian “King Saints” Olav and Eric.
While
an actual General School (studia
generalia) of the Dominicans never seem
to have been established in the province of Dacia, some of the convents may have
housed the more advanced schools (studia
solemnia). Such a one is expected to
have been allocated in the Convent of Bergen, as the Bergen School is known to
have had two lectores
in the 1320s, and also received students from priories abroad.
When
the Dominican and Franciscan friars came to a new town with plans of founding a
convent, they were sometimes met with some degree of aversion and resistance
from the Benedictines and the Cistercians, when these older orders had already
established themselves in the towns. For instance, such a dispute seems to have
postponed both the Franciscan and the Dominican foundations in Naestved,
Denmark, for about 30 years. The Mendicants, however, when first established in
a town, did not always give other newcomers a much warmer welcome. This is
illustrated in Bergen, where the old Benedictine monastery of Munkeliv was
converted into a Brigittine convent in the 1420s. The idea was supported by the
king and the local bishop, but heavily opposed by the Mendicants, who even tried
to stop the new foundation with help from the German Church. In a way, the
Brigittine project was put to an end with help of the German allies of the
Mendicant Orders in Bergen, as the Hanseates burned down the priory in 1455, and
even though the place was rebuilt, the economy of the Brigittine convent was
damaged for good.
Nowhere
in Scandinavia, we have so many examples of bad feelings between the Friars
Preachers and the Secular Church as in Bergen. The strife began soon after the
arrival of the friars, as the canons of the episcopal chapter already in 1247
apparently were so unhappy with their new neighbours and colleagues, that they
had put up provisional toilets on the top of a hill above the Dominican priory,
so that the dirt and the smell would keep away the townspeople from the priory
church and cemetery. This particular year, Bergen was visited by a cardinal, who
castigated the canons and made them stop their dirty competitive tricks. However,
apart from the period of 1278 to 1304, where the Dominican friar Narve sat in
the episcopal seat of the town, the atmosphere between the secular chapter and
the Friars Preachers was more or less permanently hostile. A reason for this
could be that the friars in Bergen seem to have been particularly popular among
the townspeople. This assumption builds on the fact, that a significant large
number of letters of donations to the convent in Bergen is preserved. An
explanation for a possible extraordinary Dominican stronghold in this particular
city may be that Bergen was a Hanseatic town, and therefore had a large
German-speaking population. In the Hanseatic centre of Lübeck, there was a
strong tradition of preference for the Mendicant churches instead of the secular
ones, and during a long and dramatic strife in the beginning of the fourteenth
century in Lübeck between the city council and the bishop, a smaller version of
the same ecclesiastical conflict appeared in Bergen 1307-11 (after the death of
the Dominican Bishop Narve in 1304). Seemingly, the relation between the chapter
and the convent never really improved. In 1476, the Bishop of Bergen was
complaining about the moral standard of the Friars Preachers, who were said to
spend more time with dubious women in the streets of Bergen, than with
celebrating mass in the convent church. And finally, a local rumour has it, that
the fatal fire in 1528 was started by the prior himself, as a part of a secret
deal with the commander of Bergen Castle, who wanted all churches in the
neighbourhood of the castle cleared away for military reasons.
Our knowledge of a Dominican convent in Hamar is purely based on one single reference from 1511. The site of the buildings has not been located, but it is possible, that the priory (also dedicated to St Olav) was situated close to the cathedral and the residence of the bishop.
The possible/planned convent of Oddevoll (Uddevalla)
A reference from the late fifteenth century could indicate that another foundation was planned - and perhaps even implemented - in the town of Oddevoll, present day Uddevalla in the now Swedish district of Bohuslän.
Gallén,
Jarl (1946): “La Province de
Dacie de l’ordre des Frères Prêcheurs 1 - Histoire générale jusqu’au
Grand Schisme”, Helsingfors. (The classic and still the primary (as well as the only) complete
description of all the Dominican convents in medieval Scandinavia in the 13th
and 14th centuries. The convents of Norway are described in several
nationally divided chapters. In French.)
Halvorsen
OP, Per Bjørn (2002): “Dominikus
- En europeers liv på 1200-tallet”, Novus Forlag, Oslo. (“Dominic - The
Life of a European in the 13th Century”.
A
general description of the life of Dominic and the early years of the Order,
including the beginning in Scandinavia. Contains a name list of all Dominicans
known in Norway in the Middle Ages. In Norwegian.)
Helle,
Knut (1993): “De norske klostrenes kulturelle rolle”, in ’Seminaret
»Kloster og by« 11.-13. november 1992’,
ed. by J.E.G. Eriksson & K. Schei, Tønsberg, pp. 113-122. (“The Culturel
Role of the Norwegian Monasteries”. Informations on the Dominican convents,
especially in Bergen and Oslo, are found on pp. 115-116. In Norwegian.)
Lange,
C.A. (1856): “De norske
Klostres Historie i Middelalderen”,
2. edition, Christiania. (“The History of the Norwegian Monasteries in the
Middle Ages”. Apparently still the primary broad presentation of Norwegian
monastic history, although outdated and rather Lutheranian in its view upon its
topic. The Dominican Order in Norway is described on pp. 46-52. In Norwegian.)
Lunde,
Øivind (1987): “Klosteranleggene”, in ’Årbok
1987’, Foreningen til norske
fortidsminnesmerkers bevaring, Oslo, p. 85-119. (“The convent complexes”. A
short and exact briefing on present (in 1987) knowledge of all Norwegian
monastic settlements in the Middle Ages. In Norwegian.)
Ullern,
Inger-Johanne (1997): “Tiggerordnene
i de norske middelalderbyene”,
University of Oslo. (“The Mendicant Orders in the medieval cities of Norway”.
A dissertation in History at the University of Oslo. In Norwegian.)
Wreden
OP, Gun Jeanne (1989): “Dominikanerne:
Klosterliv i Norge”, Dreyers Forlag,
Oslo. (“The Dominicans - Convent life in Norway”. An general introduction to
the Order of Preachers and the medieval establishment in Scandinavia, followed
up by a presentation of modern day Dominican life in Norway. In Norwegian.)
Blom,
Grethe Authén (1956): “Trondheim
bys historie” vol. 1
’St. Olavs by - ca.1000-1537’, Trondheim. (“The History of Trondheim Town”. A
general town history with a brief passage on the Dominican convent pp. 337-339. In
Norwegian.)
Lunde,
Øivind (1977): “Trondheims
fortid i bygrunnen”,
’Riksantikvarens skrifter’ vol. 2, Trondheim. (“The Past of Trondheim in
the Town Site”. A presentation of the medieval town of Trondheim based on
archaeological findings. On the Dominican priory, pp. 58, 75-79 and 216-218. In Norwegian.)
Lunde
1987 (see a
Øivind Lunde : Norges klostre i middelalderen - Dominikanerklosteret i Trondheim (in Norwegian)
Fischer,
Gerhard (1950): “Oslo under
Eikaberg”,
Oslo. (A presentation of all the archaeological findings made by Fischer in
Oslo, of which the priory of the Friars Preachers is described on pp. 112-126.
In Norwegian.)
Hauglid,
Lars (1998): “Konserveringsarbeider i Olavsklosteret i Oslo 1989-1997. En
kilde til økt kunnskap om klosterets bygningshistorie”, ’NIKU
fagrapport 007’,
Norsk Institutt for Kulturminneforskning, Trondheim. (“Conservation work in
the Priory of St Olav in Oslo 1989-1997. A source of more knowledge on the
architectural history of the priory”. A description of the remaining eastern
wing, signs of its building phases, the post-medieval alterations and
conservation work performed on it. In Norwegian.)
Hommedal,
Alf Tore (1986): “Olavsklostret i Oslo - Bygningshistorikk, med dateringsforsøk
av klosteranlegg og eldre bygningsdelar” vol. 1-2, University of Bergen. (“The
Priory of St Olav in Oslo - The History of the Buildings, with an attempt to
date the foundation and the oldest buildings”. For a description, see below.)
Hommedal,
Alf Tore (1987): “Olavsklostret i Oslo - Eit dominikanaranlegg frå høgmellomalderen”,
in ’Årbok 1987’,
Foreningen til norske fortidsminnesmerkers bevaring, Oslo, pp. 129-154. (“The
Priory of St Olav in Oslo - A Dominican construction from the High Middle
Ages”. A brief version of his academic paper from 1986. The results of earlier
excavations are presented and used in a systematic and critical way to date the
various buildings and determine their functional use. In Norwegian, with an
English summary.)
Hommedal,
Alf Tore (1993): “Olavsklosteret i Oslo og dei andre norske dominikanaranlegga
i mellomalderen. Opprettinga av konventa og utforminga av ordenshusa”, in ’Tverrfaglige
seminarer i Tønsberg nr. 1: Seminaret »Kloster og By«, 11.-13. november
1993’,
pp. 154-173. (“The Convent of St Olav in Oslo and the other Norwegian
Dominican priories in the Middle Ages - Foundation of convents and structure of
houses”. A summary of his former papers on the Oslo Convent, supplemented with
knowledge and thesis on the remaining Norwegian convents. In Norwegian.)
Nedkvitne,
Arnved & Per Norseng (1991): “Byen
under Eikaberg: Fra byens oppkomst til 1536”,
’Oslo bys historie’ vol. 1, Oslo. (“The Town below Eikaberg: From the
Foundation of the Town to 1536”. The medieval volume of yet another general
town history of Oslo. In Norwegian.)
Nicolaysen,
Nicolay (1866): “Om Udgravningen i Aaslo 1865”, in ’Illustreret
Nyhedsblad’ vol.
9-11 (1866). (“On the Excavation in Oslo 1865”. A series of articles in a
local illustrated newspaper. In Norwegian.)
Schia,
Erik (1997): “Oslo innerst i
Viken - Liv og virke i middelalderbyen”,
2. edition, Aschehoug, Oslo. (“Oslo in the inner part of Viken - Life and
entreprise in the medieval city”. A general town history of Oslo (written by
an archaeologist), with a number of big coloured illustrations of how the
medieval Oslo is supposed to have looked - including the Dominican priory. A
separate chapter on the Convent of St Olav, pp. 73-81. In Norwegian.)
Øivind Lunde: Norges klostre i middelalderen - Dominikanerklosteret (Olavsklosteret) i Oslo
Helle,
Knut (1982): “Kongsete og kjøpstad - Fra opphavet til 1536”, ‘Bergen
bys historie’ vol. 1, Bergen.
(“Royal residence and market town - From the beginning to 1536”. A general
town history of Bergen, in which the convent of the Friars Preachers plays an
important part. In Norwegian.)
Lunde 1987 (see above); p. 105
Vihovde,
Anne Brit (1998): “Kirkesenteret
på Holmen”, Bergen.
(“The ecclesiastical centre at Holmen”. A pamphlet on the ecclesiastical
environment in the district of Holmen in medieval Bergen. On the Dominican
priory, pp. 31-37. In Norwegian.)
Øivind Lunde: Norges klostre i middelalderen - Dominikanerklosteret i Bergen (in Norwegian)
Åsta Vadset : Kloster i Bergen - Dominikanerklosteret (in Norwegian)
Anne Brit Vihovde : Kirker og klostre (i Bergen) (in Norwegian)
Lillevold,
E. [ed.] (1949): “Hamars
historie”,
Hamar. (“The History of Hamar”. A general town history of Hamar with rather
few notes on the Dominican convent. In Norwegian.)
Available websites:
Øivind Lunde : Norges klostre i middelalderen - Dominikanerklosteret (Olavsklosteret) på Hamar (in Norwegian)
Centre
for Dominican Studies of Dacia
Johnny
G.G. Jakobsen, Department of Scandinavian Research, University of Copenhagen
Postal address: Njalsgade 136, DK-2300 Copenhagen, Denmark ● Email: jggj@hum.ku.dk