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Why Carl XVI Gustaf isn’t actually Sweden’s 16th King Carl

Sweden's King Carl XVI Gustaf celebrates 50 years on the throne this year. But why is he Carl XVI when there have only actually been ten King Carls?

Why Carl XVI Gustaf isn't actually Sweden's 16th King Carl
Queen Silvia and King Carl XVI Gustav. Or should that be Carl X Gustav? Photo: Mads Claus Rasmussen/Ritzau Scanpix via TT

First, a short background on Swedish royal names.

Carl XVI Gustaf’s name is read Carl den sextonde Gustaf (Carl the sixteenth Gustaf), meaning he’s the sixteenth Carl, and then his second first name is Gustaf. He’s not the first Swedish king to have a double name. The most recent example is his grandfather Gustaf VI Adolf.

Another famous king with a double name is Frenchman Jean-Baptiste Jules Bernadotte, the first member of the Bernadotte house from whom the current line of the Swedish monarchy is descended, who took the name Karl XIV Johan when he succeeded Karl XIII in 1810.

But bizarrely, he was not Sweden’s 14th Karl, and the current king is not the 16th (if we’re being extra pedantic, the current king is the first ever Carl, as all his namesakes before him were Karls with a K, but let’s not make this more complicated than it already is). 

In fact, there never was a Karl I of Sweden, or a second, third, fourth, fifth or sixth for that matter. 

The Local spoke to historian Dick Harrison to clear up the mystery of the missing Karls.

Karl XIV Johan. Credit: Artist unknown, public domain.

“The reason is the inventiveness of Renaissance historians,” Harrison said.

“In the middle ages, no European monarchs, except a few popes, had numbers. People were simply called Edward or Henry or Olof or Johan, they were not called Johan the first, Johan the second, never, they were simply called by their names.”

“But in the 15th and 16th centuries, this began to change,” he explained.

At this time, Harrison said, Swedish kings realised that in order to be modern, like other monarchs in Germany, England, France or Denmark, for example, they should also start using numbers.

“But they didn’t really know how many Eriks, Johans or Karls there had been. The inventiveness of Johannes Magnus changed this.”

Johannes Magnus was Sweden’s last-ever Catholic Archbishop, who lived in exile in Rome after King Gustav Vasa introduced the Protestant Reformation to Sweden in 1527.

He was responsible for the publication of the fantastically named Historia de omnibus Gothorum Sueonumque regibus, or The history of all Geatish and Swedish kings, in 1554.

The book is not only extremely anti-Danish, but also critical of King Gustav Vasa, who was responsible for Magnus’ exile.

“Due to the reformation, he had to live in Rome, and there were hardly any Swedish Catholics in Italy, so he had a lot of free time which he used to write this very big book about the old kings of Sweden,” said Harrison.

In his book, Magnus lists the entire lineage of 143 Swedish monarchs from Magog in 2216 BC – the same Magog listed in the Bible as a grandson of Noah – to Vasa who became king in 1520. 

The only problem with Magnus’ lineage is that the majority of it is either impossible to corroborate or entirely made up – making it difficult to assign any specific number to subsequent kings.

“He invented most of this history himself, because he was a patriot,” Harrison told The Local.

“He had two main goals, that was to glorify Sweden and to make the Catholic world realise that Sweden should be brought back into the fold. So he really tried to make a big glorious history with lots of kings.”

This book was published by his brother, Olaus Magnus, who sent a copy to Gustav Vasa, despite the fact that Vasa was their enemy.

“Gustav at first was delighted, a big book about the glory of Sweden, so he began to read, but quickly became furious because he realised that Johannes Magnus had invented tyrants resembling him and placed them in Swedish history. So he didn’t really want to have anything to do with the book.”

Gustav Vasa. Attributed to David Frumerie (1666). Nationalmuseum, public domain.

However, his sons – Erik and Johan – read it.

“Erik was heir to the throne, Johan was his little brother, and both of them liked it immensely, because it was exactly the kind of Renaissance literature they wanted. This placed Sweden on the historical map.”

When Erik became king of Sweden in 1560, he used Magnus’ book as a source when deciding what to call himself.

“He had found 13 Eriks – some of them were real, some were invented – so he called himself Erik XIV,” said Harrison.

“When his brother dethroned him in 1568, he became Johan III, which was correct because there actually had been two Johans in Sweden before him.”

King Erik XIV. Technically should have been Erik VIII or IX. Photo: Scanpix/TT

A couple of decades later, Erik and Johan’s brother Karl became king, and chose to call himself Karl IX, after finding eight Karls in Magnus’ book.

“Actually, most of those Karls were invented by Magnus, but Karl didn’t care, he wanted a big number. Nine was a good number, because it meant that we had a long history of Karl kings before him,” said Harrison.

“So from that moment, from the publication of Johannes Magnus book, and these three Vasa brothers glorifying intent to make Sweden great in the past, ever since then we’ve had inflated numbers on our Eriks and our Karls. Our Gustavs and our Johans are correct.”

The first king on Magnus’ list whose existence can actually be confirmed is Erik VII who ruled around the mid-900s, who according to Magnus’ artistic licence was the 110th King of Sweden, and the seventh King Erik.

He wasn’t actually referred to as Erik VII at the time, just Erik the Victorius or Erik Segersäll, and its unclear as to whether all the Eriks who followed him actually existed, either. The numeral is a result of counting backwards from Erik XIV in the 1500s.

Karl IX. Credit: Artist unknown/Nationalmuseum/public domain.

The first confirmed King Karl is Karl VII, who ruled in the 1160s.

“Karl VII existed, but he was actually number one,” Harrison said.

Again, he wasn’t known by this name back then either, rather he was Karl Sverkersson. His numeral is based on counting backwards from Karl IX.

Why hasn’t Sweden updated its numbers now that we know they’re not historically accurate?

“Because by tradition, you cannot change the king’s name posthumously, because they used those names themselves. They used them in royal decrees, they signed documents with these numbers, so fiction became reality in political life, and you can’t change that afterwards,” Harrison explained.

“They decided, and we simply have to take it. As a result, in dictionaries, lexica or various history books, we sometimes have parenthesis: ‘actually, he should be called that’.”

“A royal name, when it is used as a royal name, becomes official. And we can’t erase that from our history.”

Changing the names of the Swedish royals to reflect history would also create confusion, Harrison said.

“For example, if we should change the name of our present king, and call him Carl X Gustaf, he would have exactly the same name as a warrior of the 17th century who invaded Poland and wreaked havoc all across northern Europe. That name is already taken by that king. We can’t have two kings with exactly the same name.”

“I think this is quite fun,” he added. “We have a fictitious line of monarchs, and we treat them as if they have existed, although we know that they didn’t.”

Karl X Gustav. Hard to believe that anyone would confuse this king with Sweden’s current king. Attributed to David Klöcker Ehrenstrahl. Nationalmuseum, Licence: (CC BY-SA)

The question of whether to use the wrong numbers for Swedish monarchs or not probably won’t be an issue for a while after Carl XVI Gustaf, as the current heirs to the throne will be the first monarchs with their name: Crown Princess Victoria and her daughter, Estelle.

“I doubt Victoria will have a number,” Harrison said. “But I don’t know, it’s up to her. She can have a number, she can change her name, she can add another name afterwards, that’s the royal prerogative. My guess is that she will simply be called Victoria, she’s a sensible young woman.”

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SWEDISH HISTORY

INTERVIEW: ‘Sweden viewed the Sami as a lower form of culture’

On February 6th Sami communities all over Sápmi – an area spanning the northern reaches of Norway, Sweden, Finland and Russia’s Kola peninsula – gather to celebrate Sami National Day. To find out more about the past, present and future of the Sami in Sweden, we speak to Charlotta Svonni, a researcher on indigenous education at Umeå University.

INTERVIEW: ‘Sweden viewed the Sami as a lower form of culture’

Before national borders were drawn in the Nordics, Sami hunters and fishers populated the area now known as Sápmi, and Sami National Day has become an important annual event for the celebration of Sami cultural traditions.

The date was chosen to mark the occasion of the first Sami Congress, held in Trondheim, Norway, in 1917 and reflects a desire among Sami communities for greater self-determination.

An estimated 20,000-40,000 Sami live in Sweden (the figure is uncertain since Sweden doesn’t gather data on ethnicity) and Sami languages are spoken across the region. A Sami parliament was established in 1993 to represent the interests of the Sami, who are one of the country’s five official minorities. 

Charlotta Svonni lives with her family in Umeå but is originally from Kiruna in the far north and belongs to the Sami village Laevas.

She recently completed a doctoral thesis on the ‘nomad schools’ instituted by Sweden to educate the children of reindeer herding Sami families and is well-versed in the colonisation and discrimination faced by the Sami over the centuries.

“If we start with the 1600s, the Sami religion was viewed as pagan and the crown wanted the Sami to be Christians,” she says. “Also, the crown wanted the Sami to pay taxes so that they could claim the land.”

In the decades that followed, Sweden encouraged more and more settlers to move north, dangling tax exemptions and freedom from conscription as very attractive incentives, she adds.

Relations between the Swedish authorities and the Sami frayed further as the nationalist ideologies proliferating in Sweden and elsewhere in Europe in the 19th century brought with them notions of racial supremacy.

“They viewed the Sami as belonging to a lower form of culture and that they were not able to take care of themselves. The view from the majority perspective, or the crown, was that if Sami people didn’t work with reindeers, they would die, they wouldn’t be able to live in Swedish society.

“But this was not for all Sami. One really important thing is that the crown of Sweden only wanted to preserve the reindeer herders that were in the mountain region, that were called the nomads.”

Sweden’s increasingly strict definition of the Samis’ role in society led to an exotification and segregation of the indigenous population, Svonni says. The mountain reindeer herders were expected to always wear traditional clothing and live a nomadic lifestyle in traditional tents, or kåtor. By contrast the forest-dwelling reindeer herders and other Sami were to be assimilated into Swedish society.

The nomad schools – boarding schools created for Sami children – further solidified this segregation, she says.

“They were not allowed to go to schools with the Swedes. They were not allowed to go to schools with other Sami people. So these reindeer herders went to the nomad school. This was created in 1913, around the same time period as the Racial Biology Institute, which was created in 1922. These were the kind of ideas flourishing in Sweden.”

Her voice cracks as she recalls a dark period of overt racism that affected many Sami, including her own family.

Svonni recommends anyone interested in this period to watch the 2016 film Sameblod (Sami Blood). The film tells the story of a girl attending a nomad school who, like many other Sami at the time, was subjected to degrading experiments at the hands of the Uppsala-based institute.

The nomad schools were finally shut down in 1962.

While relations with the state have improved immeasurably since the 1930s, Svonni says that “extractivism on Sami land” remains a central area of conflict.

“Just take all the mines. You have this big state company, LKAB, that’s situated in Kiruna, and there are always problems with that. You have this issue with Rönnbäcken in Tärnaby, if they are allowed to mine there or not. You also have the windmill parks and forestry. These are all big state companies but they don’t regard the Sami village or the reindeer husbandry people’s voice in this.”

Her claim is backed up by the fact that United Nations experts routinely chastise Sweden for its failure to adequately involve its indigenous population in consultation processes. But this criticism is also grounds for cautious optimism, says Svonni.

“I see some steps that are going in the right direction, and that is also due to the global indigenous issues moving forward. This puts pressure on Sweden, so I think it will become better in the future.”

A ‘truth commission’ established by Sweden to investigate abuses against the Sami is expected to present its findings in late 2025.

Hear more from Charlotta Svonni in the latest episode of The Local’s Sweden in Focus podcast.

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