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Ladda Ner Fulltext (Pdf) Linköpings universitet | Institutionen för Kultur och Samhälle Masteruppsats, 30 hp | Religionsvetenskap Vårterminen 2021 ”…venerunt sorores in Skæningiam” Om de svenska systrakonventen inom Predikarorden under medeltiden ”…venerunt sorores in Skæningiam” On the Swedish convents of the Sisters of the Order of Preachers in the Middle Ages Jörgen Hedman Handledare: Kjell O Lejon Examinator: Tomas Widholm Linköpings universitet SE-581 83 Linköping, Sweden 013-28 10 00, www.liu.se …venerunt sorores in Skæningiam – om de svenska systrakonventen inom Predikarorden under medeltiden …venerunt sorores in Skæningiam – on the Swedish convents of the Sisters of the Order of Preachers in the Middle Ages Abstract During the later part of the 13th century, two female convents of the Dominican order were founded in the realm of Sweden, both in the diocese of Linköping. The Dominican order first came to Sweden as early as in the 1220’s, and the history of the brothers’ convents has been described to a much greater extent – at least up to the end of the 14th century –than the history of the sisters. Therefore, a conclusive history of the female convents is still lacking. In this master thesis, I aim to describe the foundation and the history of the Swedish sisters of the Order of Preachers from around 1270 to the closing of the convents in the Reformation Era, around 1540, and also attempt to clarify who the benefactors of the convents were. In part due to the fervour of the reformators, there is a substantial deficiency when it comes to source material pertaining to the Dominican order’s history in Sweden and especially concerning the sisters’ convents. I will therefore try to compile all available relevant source material, in order to build a comprehensive picture of the history of the convents. This is however not enough when it comes to describing the everyday life of the sisters. To this end, it becomes necessary to partake of research concerning the female convents of the Order of Preachers and the spiritual development in the rest of Europe, mainly in France, Germany and Italy, and compare it to what the Swedish source material can reveal. This research will also be used as a comparison with prominent features in the Swedish convents. Primarily the Swedish source material consists of charters and annals, but there are also some literary sources that will come into consideration. The theoretical framework discusses the possibilities of applying gender theory to the history of the sisters’ convents, furthermore a sociological approach to networks of families as well as any possible mentalities that could have influenced medieval women in their decision to enter a monastery. Certain modern research on Swedish female monasteries of different orders, or with a different historical aim from the one applied in this thesis, will also be discussed. The conclusions reached are that a modified version of gender theory might possibly be applied to the results, furthermore that there were visible connections between the patrons of the convents even though they are difficult to interpret, and that the mentality of women has to be taken into consideration when trying to outline the history of medieval monasteries. Another conclusion is that there still remains a great academic effort to establish and write the history of the Order of Preachers in Sweden in the middle ages, and the Orders’ impact on society, in its entirety. Innehåll 1. Inledning 1 1.1 Bakgrund, syfte och frågeställningar 2 1.2 Definitioner och avgränsningar 3 1.3 Källmaterial 3 1.3.1 Källkritisk reflexion 6 1.4 Metod 6 1.5 Forskningsläge 9 1.5.1 Predikarorden i Norden 9 1.5.2 Systrarna och kvinnor i kloster 10 1.5.3 Petrus de Dacia och breven 11 1.6 Teoretiska överväganden 12 1.7 Disposition 14 Kapitel 2: Ordo fratri Prædicatorum 15 2.1 Predikarordens uppkomst 15 2.2 Bröderna 16 2.3 Systrarna 18 2.4 ”Den Tredje orden” 19 2.5 Observansen 20 2.6 Predikarorden och Sverige 21 Kapitel 3: 1200-talets andliga klimat 26 3.1 Beguiner och pinzochere 27 3.2 En predikarbroders möte med en beguin 29 3.3 Systrakonvent inom Predikarorden 31 3.3.1 Systrakonventens organisation 32 3.3.2 Inträde i konventet 33 3.3.3 Dagligt liv i konventet 34 Kapitel 4: De svenska systrakonventen 38 4.1 ”Sankta Ingrids kloster” i Skänninge 38 4.1.1 Ingrid Elofsdotter 39 4.1.2 När invigdes systrakonventet i Skänninge? 43 4.1.3 Invigningen av St. Martin - ett möjligt scenario 47 4.1.4 Varför dröjde invigningen så länge? 48 4.1.5 St. Martins konvent 53 4.1.6 Kanonisationsprocessen 55 4.2 St. Johannes i Kalmar 56 0 4.2.1 Margareta Gustavsdotter 56 4.2.2 När invigdes systrakonventet i Kalmar? 57 4.2.3 St. Johannes Döparens konvent 60 4.3 Systrarnas sista tid 63 4.4 Vem eller vilka understödde systrakonventen? 65 4.5 Finns något kvar av systrakonventen idag? 68 5. Avslutande reflexioner 69 5.1 Sammanfattning 70 5.2 Konventen och kvinnorna 72 5.3 Konventen och släktgrupperna 75 5.4 Avslutning 76 Summary 77 Käll- och litteraturförteckning 80 0 Använda förkortningar DD Diplomatarium Danicum DMS Det Medeltida Sverige DN Diplomatarium Norvegicum DS Diplomatarium Suecanum DV Vadstenadiariet EK Erikskrönikan FCN Fundamental Constitutions of the Nuns FMU Finlands Medeltidsurkunder HOPD Historia Ordinis Prædicatorum in Dacia HSH Handlingar rörande Sveriges Historia HT (Svensk) Historisk tidskrift KLNM Kulturhistoriskt lexikon för Nordisk medeltid KST Kalmar Stads Tänkebok KVHAA Kungliga Vitterhets-, Historie- och Antikvitetsakademin MOPH Monumenta Ordinis fratrum Prædicatorum Historica PHT Personhistorisk Tidskrift RA Riksarkivet RAÄ Riksantikvarieämbetet SBL Svenskt Biografiskt lexikon SD Svenskt Diplomatarium SDHK Svenskt Diplomatariums Huvudkartotek SHM Statens Historiska museer SK Sturekrönikan UUB Uppsala Universitetsbibliotek ÄSF Äldre svenska frälsesläkter 1. Inledning Women seem to have played a surprisingly prominent role in medieval male Dominican life. Johnny Grandjean Gøgsig Jakobsen å jungfru Marie födelsedag, den 8 september i nådens år 1291 stod Benedicta Holm- Pstansdotter vid dörren till St. Martins konvent i Skänninge och överlämnade sina egendomar som ingift till konventets syssloman Lars från Snyttringe. Vittnen till överlåtelsen var riddaren Nils Sestridsson, herr Nils Holmfridsson, prior Peter och lektor Nils i Skänninge brödrakonvent, prior Torsten i Kalmar, samt andra viktiga personer i bygden, och Johan Toresson offentliggjorde överlåtelsen i laga ordning. Benedicta härstammade från Berga i Handbörds härad i Småland, i närheten av Högsby, och någon tid innan hon inträdde som novis i konventet samlade hon sina släktingar och närstående till stämma för att enligt gällande lag erbjuda dem hembud till hennes arvegods. Tinget var sammankallat av Johan ”Lille” från ”Myriby” på inrådan av lagmannen i Östergötland Bengt Magnusson. Benedictas släktingar varken ville eller kunde köpa hela godsmängden, och de bad henne därför att avstå en del av egendomen mot att de sade upp sina rättigheter till den övriga delen. Benedictas arvingar, hennes faster ”øa” och kusinerna Holmstan och Torir erhöll egendom i Bötterum och Bötås, vilket de godtog i närvaro av vittnena "Gerdarus thanne", Karl och "ærinwardus" från Berga, Birger "vlfwidinsun" och hans bror Lars från Stavby samt Hemming Sunesson. Egendomarna som Benedicta donerade till konventet låg i Möre, Handbörds och Aspelands härader i nuvarande Kalmar län, och bestod av egendomar i Berga i "andhbyrdia", 1 landbo i "ysaacsgerde", 3 landbor i skogen "bøthaskog", egendom i Husaby, jord och 2 landbor i "sindhrastadh" och jord i ”vfræhulm" förutom gården Berga i Kalmar, som hon behöll för eget bruk under sin livstid varefter den skulle övergå i konventets ägo. Benedicta hade dock ett villkor: om ett konvent skulle inrättas i Kalmar under hennes livstid förbehöll hon sig rätten att utan några hinder kunna flytta över dit med alla sina ägodelar. Diplomen som upprättades för att kungöra detta beseglades av Johan ”Lille”, lagman Nils Sigridsson i Värend, Nils Sestridsson och Johan Toresson. Därefter begav sig Benedicta till Skänninge och inträdde i konventet.1 Det är tydligt att Benedicta Holmstansdotter, från ”mörkaste Småland” hade nära kontakter med framträdande personer i rikets ledning, två av sigillanterna var rådsherrar. I mars 1292 tog dessutom lagman Bengt Magnusson, kung Magnus ”Ladulås” kusinbarn, alla Benedictas egendomar under sitt beskydd inklusive förvaltare, landbor, tjänare och andra personer bosatta där, och befriade egendomarna och personerna från alla kungliga skatter och sakören.2 Varför gjorde han det? 1 DS 1254 (12981105), DS 1260 (1299), DS 1291 (12991115), DS 1307 (1300? Se datumkommentar i SDHK) 2 DS 1066 (12920325) 1 Berättelsen om syster Benedicta är en liten del av något som sysselsatt mig under cirka tio år. Det började med en enkel fråga från en gymnasieelev i Kalmar: ”Var kommer namnet ’Systraströmmen’ ifrån?” Namnet på vattendraget nedanför min arbetsplats Stagne- liusskolan hade dessförinnan inte betytt något särskilt, men frågan väckte en tanke – vilka systrar kunde det röra sig om? Jag sa till eleven som det var, att jag inte visste och bad att få återkomma. Vid första anblicken verkade svaret ganska enkelt men som så ofta visade det sig att det dolde sig fler, och betydligt mer komplicerade, frågor bakom detta till synes enkla problem. Från att ha varit en enkel lokalhistorisk fråga växte det ut till något mycket större, till att innefatta den kristna kyrkan under 1200-talet, den svenska medel- tidshistorien och ett antal livsöden som legat dolda i arkiven – i alla fall för mig. Så efter att ha ”vänt på alla stenar” så kan jag äntligen svara eleven (som gått vidare i livet för länge sedan): ”Det är en lång historia. Så här var det….” 1.1 Bakgrund, syfte och frågeställningar Då Benedicta Holmstansdotter inträdde vid St. Martin i slutet av 1200-talet hade det funnits olika klosterordnar i Sverige i drygt 150 år.
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