History of Sweden between 4000 BC - 1701 BC
Farming and animal husbandry, along with monumental burial, polished flint axes and decorated pottery, arrived from the Continent with the Funnel-beaker Culture in c. 4000 BC. Whether this happened by diffusion of knowledge or by mass migration or both is controversial. In a century or two, all of Denmark and the southern third of Sweden became neolithised and much of the area became dotted with megalithic tombs. The people of the country's northern two thirds retained an essentially Mesolithic lifestyle into the 1st Millennium BC. Coastal south-eastern Sweden, likewise, reverted from neolithisation to a hunting and fishing economy after only a few centuries, with the Pitted Ware Culture.
In c. 2800 BC the Funnel Beaker Culture gave way to the Battle Axe Culture, a regional version of the middle-European Corded Ware phenomenon. Again, diffusion of knowledge or mass migration is disputed. The Battle Axe and Pitted Ware people then coexisted as distinct archaeological entities until c. 2400 BC, when they merged into a fairly homogeneous Late Neolithic culture. This culture produced the finest flintwork in Scandinavian Prehistory and the last megalithic tombs.
The Holy Trinity Column in Olomouc is a Baroque monument built in 1716–1754 in honour of God. The main purpose was a spectacular celebration of Catholic Church and faith, partly caused by feeling of gratitude for ending a plague, which struck Moravia between 1713 and 1715. The column was also understood to be an expression of local patriotism, since all artists and master craftsmen working on this monument were Olomouc citizens, and almost all depicted saints were connected with the city of Olomouc in some way. The column is the biggest Baroque sculptural group in the Czech Republic. In 2000 it was inscribed on the UNESCO World Heritage Sites list.
The column is dominated by gilded copper sculptures of the Holy Trinity accompanied by the Archangel Gabriel on the top and the Assumption of the Virgin beneath it.
The base of the column, in three levels, is surrounded by 18 more stone sculptures of saints and 14 reliefs in elaborate cartouches. At the uppermost stage are saints connected with Jesus’ earth life – his mother’s parents St. Anne and St. Joachim, his foster-father St. Joseph, and St. John the Baptist, who was preparing his coming – who are accompanied by St. Lawrence and St. Jerome, saints to whom the chapel in the Olomouc town hall was dedicated. Three reliefs represent the Three theological virtues Faith, Hope, and Love.
Below them, the second stage is dedicated to Moravian saints St. Cyril and St. Methodius, who came to Great Moravia to spread Christianity in 863, St. Blaise, in whose name one of the main Olomouc churches is consecrated, and patrons of neighbouring Bohemia St. Adalbert of Prague and St. John of Nepomuk, whose following was very strong there as well.
In the lowest stage one can see the figures of an Austrian patron St. Maurice and a Bohemian patron St. Wenceslas, in whose names two important Olomouc churches were consecrated, another Austrian patron St. Florian, who was also viewed as a protector against various disasters, especially fire, St. John of Capistrano, who used to preach in Olomouc, St. Anthony of Padua, a member of the Franciscan Order, which owned an important monastery in Olomouc, and St. Aloysius Gonzaga, a patron of students. His sculpture showed that Olomouc was very proud of its university. Reliefs of all twelve apostles are placed among these sculptures.
The column also houses a small chapel inside with reliefs depicting Cain's offering from his crop, Abel's offering of firstlings of his flock, Noah's first burnt offering after the Flood, Abraham's offering of Isaac and of a lamb, and Jesus' death. The cities of Jerusalem and Olomouc can be seen in the background of the last mentioned relief.