The history of Jews in Norway dates back to the 1400s. Although there were very likely Jewish merchants, sailors and others who entered Norway during the Middle Ages, no efforts were made to establish a Jewish community. Through the early modern period, Norway, still devastated by the Black Death, was ruled by Denmark from 1536 to 1814 and then by Sweden until 1905. In 1687, Christian V rescinded all Jewish privileges, specifically banning Jews from Norway, except with a special dispensation. Jews found in the kingdom were jailed and expelled, and this ban persisted until 1851. In 1814, when Norway gained independence from Denmark, the general ban against Jews entering the country was "continued" in the new Norwegian Constitution. Sephardim were exempt from the ban, but it appears that few applied for a letter of free passage. After tireless efforts by the poet Henrik Wergeland, politician Peder Jensen Fauchald, school principal Hans Holmboe and others, in 1851 the Norwegian parliament (the Stortinget) lifted the ban against Jews and they were awarded religious rights on a par with Christian dissenters. The first Jewish community in Norway was established in Oslo in 1892. The community grew slowly until World War II. It was bolstered by refugees in the late 1930s and peaked at about 2,100. The population was devastated during the Holocaust, in which a significant portion of the Norwegian Jewish community was murdered by Nazi Germany. Jews remain one of Norway's smallest ethnic and religious minorities. Middle Ages The first mention of Jews in Norse literature is found in Postola sögur in Iceland in the 13th century, where they are mentioned along with the more general pagans. The literature of this time referred to Jews as , , or in the Latin form . Jews were also mentioned in unfavorable terms in subsequent literary Icelandic sagas, such as Gyðinga saga (Saga of the Jews). However, there are sources that dispute anti-Semitism in Norway in the Middle Ages for the simple reason that there was no evidence of the presence of Jews in the country. A comprehensive study of contemporaneous documents, for instance, such as testaments, contracts, and legal cases among other primary data did not mention Jews or a Jewish community in Norway. Scholars cited that those mentioned in Church documents can be considered "virtual Jews" in the sense that the citations were indirect and that these mentions were probably symbols