Norway history, any taxes, socially differentiated order

Norway history, no taxes, socially differentiated order

Early societies in European regions

Norway high middle ages history with no taxes, socially differentiated order. The initial Norwegian kings faced significant constraints in terms of material resources. The bonder, or the rural population, did not contribute taxes to the king, and the very notion of compulsory taxation encountered vigorous resistance, persisting even in later periods. The concept of freedom, as perceived by the bonder, implied an absence of any form of dependence, and they viewed tax payments as an infringement upon their proprietary rights.

Given these circumstances, the sole form of material support available to the ruler was through entertainment or gifts. These offerings symbolized reciprocity and equality in the relationship between the king and the bonder. When traveling from one region to another, the king would receive entertainments from the local population. The feasts presented to the king and his bodyguard during the heathen era possessed a distinct religio-magical character. The ruler's direct interaction with his people was deemed a necessary condition for the well-being of the country and the effective exercise of royal authority.

In line with the cultural norms of the time, the importance lay not so much in the abstract concept of kingship but in the persona of the specific monarch. Libations were poured both to the heathen gods and the king, with the king serving as the guarantor of peace and prosperity. In return, the bonder provided the necessary provisions, which were shared by the ruler and his subjects during these special banquets an integral institution in that particular society.

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The term "veizla" (feast) eventually evolved into a technical term, and over time, veizla could transform into a form of fief granted by the king to certain subjects. This development began around the eleventh century. At that time, the primary sources of royal income, apart from military plunder and provisions supplied by the bonder, were revenues from the king's private estates. Like other landowners, kings possessed slaves and tenants responsible for raising livestock and cultivating small parcels of land on their estates, paying their dues in kind.

The absence of any social division of labor

In its initial stage, the early Norwegian state was marked by the absence of any social "division of labor," where public, military, religious, and administrative functions remained undifferentiated. The bonder, serving as both husbandmen and members of military forces and local assemblies, practiced the heathen cult in temples owned by the nobility or powerful bonder, without the presence of a formal priesthood. The bondi's freedom entailed the unrestricted exercise of full rights in personal and proprietary relations. Importantly, landed property was not subject to arbitrary alienation; ownership constituted a family right to inherit and possess the land. The farm was not just an object but an extension of the owner's personality, inseparable and organic. The term "ottal" conveyed not only "family estate" (Patrimonium) but also "fatherland" (patria), sharing origins with the terms "elthi" and "allal" (birth, nobility). Personal and proprietary rights formed an indissoluble unity, considered inalienable properties of society members.

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This social order, resistant to change and deeply traditionalistic, posed a significant obstacle to the state's strengthening. Understanding the subsequent development of the early state in Norway requires acknowledgment of external aggression. Harald Fairhair, the first Norwegian king, had to organize expeditions against Viking threats throughout the ninth century, as Norway faced continual danger from Danish and Viking invasions, at times even being dependent on Danish kings. The urgent need for national defense led to the perception of the monarchy, despite its rudimentary character, as a power opposing similar forces in other countries. The idea emerged that only the king could represent the common interests of Norsemen to the world. Notably, the term "Noregr" was first mentioned as the country's name in records at the end of the ninth century, and alongside tribal names for different regions, the term "Norsemen" appeared as a common denominator for the entire population of the Norwegian kingdom in skaldic poetry from that time onward. While internal divisions persisted, elements of a collective Norse consciousness surfaced during external threats, which the royal power could exploit.

The Pagan Age closed

During the late tenth century and the first three decades of the eleventh century, Kings Olav Tryggvason and Olaf Haraldsson (the Saint) in Norway consistently waged campaigns against independent local princes through a policy of Christianization. The Christian Church played a crucial role in promoting the monarchical principle, a trend observed across Europe. The conversion to Christianity also eroded the influence of the old nobility, which held sway over the heathen cult. Deliberately dismantling pagan temples and prohibiting sacrifices, both Olafs strategically dismantled the trinity of 'cult-fimg-ruler,' which fostered local self-government. Records attest to the people's awareness of the link between their independence and the old cult.

The resolute and ruthless Christianization efforts by the Norwegian kings led to the eradication of a segment of the old nobility. Those who survived this bloody struggle were coerced into submitting to the king's authority and becoming his servants. The transition from the old cult to the new one brought about changes in the institution of the veizla. Formerly a sacred feast ensuring peace and well-being, the veizla no longer obligated the monarch's attendance. Its material basis was exposed, reducing the veizla to a means of supplying the king and his men with necessary resources.

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King's travels continued across the country

While the king's travels continued across the country due to administrative needs and the impracticality of transporting food over long distances, the king could delegate the right to collect provisions to retainers. These were akin to feudal grants but differed significantly, as they didn't involve the endowment of land. Instead, the grantee had the right to collect provisions from the regional population while maintaining the proprietary rights of the people over their lands. Importantly, these grants in Norway, and all Scandinavian countries in general, were not hereditary. With the king's permission, the individual granted the authority to collect provisions enjoyed this privilege for the duration of their service or for life but lacked the right to pass it on to their heirs. The evolution of food distribution for veizlas eventually transformed into a system of 'feeding' the king's men, with the amounts varying based on the person's rank.