History of Sweden between 1060 - 1396
The consolidation of Sweden was a long process during which the loosely organized social system consolidated under the power of the king. Unlike the history of Norway and Denmark, there is no agreement on a reliable date for a "unified Sweden". Historians judge differently the sources for the history of Sweden's consolidation. The earliest history blends with Norse mythology. Early primary sources are foreign; secondary sources were written at a later date.
A common definition of Sweden is that it was formed when the Swedes and Geats were ruled by one king. The names Swedes and Geats are attested in the Old English poems Beowulf (written down in the 11th century) and Widsith (from the 8th century) and building on older legendary and folklore material collected in England. In both poems, an Ongentheow (sw. Angantyr) is named as the King of the Swedes, and the Geats are mentioned as a separate people. These names of peoples having formed in present-day Sweden, the Anglo-Saxon references and now lost tales they were attached to must have travelled across the North Sea. The first king who is considered historical and to have ruled over both peoples, is early 11th century Olof Skötkonung. Broadly speaking, Kings of Sweden, and the nobility of the land, have seen Götaland and Svealand (as well as growing parts of Finland) as equally important parts of the kingdom at least since the mid-13th century and, in some cases, considerably earlier.
Rather than the unification of tribes under one king, others maintain that the process of consolidation was gradual. To solve the problem of defining an early history of Sweden that coincides with reliable sources, a group of modern Swedish historians have contended that a real state could only exist, in the Middle Ages, if had the backing of Christianity and the clergy. The same connection between Christianity and consolidation is used in other countries where written sources are less scarce, such as England or Harald Bluetooth's Denmark. The definition is based on the fact that English and German priests would have brought organizational and administrative skills needed for statehood (including by local rulers). The process of consolidation would have required this important ideological shift. While an Iron Age Germanic king would claim the elective support of his people, and the Norse gods, a crowned Christian king would claim that his rule was divinely inspired. According to this definition the unification should be completed in 1210 when Erik Knutsson was crowned by the church, or perhaps in 1247 when the last separatist rising was defeated at Sparrsätra. A major problem sometimes pointed out with that view is that it entails circular proof: we know next to nothing about how the authority of the ruler was envisaged in heathen times, while we know some more of the Christian ideology of kingship, and obviously the Christian kingdom would underline the break with the pagan past, but this does not really allow the conclusion that there could have been no fixed and religiously connected ideas of the authority of the ruler in pre-Christian times. Moreover, we have no solid testimonies fixing it as a fact that the king residing in Central Sweden (the lake Mälar and Östergötland area) was actually recognized as king in all of the area that was called Sweden by the 13th century, when the mist really clears. There may have existed local kings in Western Sweden, even though their names have not been preserved.
Kroměříž stands on the site of an earlier ford across the River Morava. The gardens and castle of Kroměříž are an exceptionally complete and well-preserved example of a European Baroque princely residence and its gardens and described as a UNESCO World Heritage Site.
The first residence on the site was founded by bishop Stanislas Thurzo in 1497. The building was in a Late Gothic style, with a modicum of Renaissance detail. During the Thirty Years' War, the castle was sacked by the Swedish army (1643).
It was not until 1664 that a bishop from the powerful Liechtenstein family charged architect Filiberto Lucchese with renovating the palace in a Baroque style. The chief monument of Lucchese's work in Kroměříž is the Pleasure Garden in front of the castle. Upon Lucchese's death in 1666, Giovanni Pietro Tencalla completed his work on the formal garden and had the palace rebuilt in a style reminiscent of the Turinese school to which he belonged.
After the castle was gutted by a major fire in March 1752, Bishop Hamilton commissioned two leading imperial artists, Franz Anton Maulbertsch and Josef Stern, arrived at the residence in order to decorate the halls of the palace with their works. In addition to their paintings, the palace still houses an art collection, generally considered the second finest in the country, which includes Titian's last mythological painting, The Flaying of Marsyas. The largest part of the collection was acquired by Bishop Karel in Cologne in 1673. The palace also contains an outstanding musical archive and a library of 33,000 volumes.
UNESCO lists the palace and garden among the World Heritage Sites. As the nomination dossier explains, 'the castle is a good but not outstanding example of a type of aristocratic or princely residence that has survived widely in Europe. The Pleasure Garden, by contrast, is a very rare and largely intact example of a Baroque garden'. Apart from the formal parterres there is also a less formal nineteenth-century English garden, which sustained damage during floods in 1997.
Interiors of the palace were extensively used by Miloš Forman as a stand-in for Vienna's Hofburg Imperial Palace during filming of Amadeus (1984), based on the life of Wolfgang Amadeus Mozart, who actually never visited Kroměříž. The main audience chamber was also used in the film Immortal Beloved (1994), in the piano concerto scene.