Dutch Life in Town and Country Part 5

If the deceased was an officer, the cards, beside being sent round in the neighbourhood, are left at every officer's house throughout the town. To whichever profession the deceased belonged, to the people of that profession the cards are sent. A Minister of State or any other person occupying a very high position sends cards to every house in the town and suburbs.

In a village or country place a funeral is rather a popular event, and the preparations for it somewhat resemble the preparations for a feast.

This, for instance, is the case in Overyssel. When one of a family dies, the nearest relatives immediately call in the neighbouring women, and these take upon themselves all the necessary arrangements. They send round messages announcing the death and day of interment; they buy coffee, sugar-candy, and a bottle of gin, wherewith to refresh themselves while making the shroud and dressing the dead body; and the next morning they take care that the church bells are duly rung, and, in the afternoon, when the relations and friends come to offer their condolences, they serve them, as they sit round the bier, with black bread and coffee. When the plates and cups are empty the visitors leave again without having spoken a word.

On the day of the funeral, the guests a.s.semble at two o'clock in the afternoon. They first sit round the tables and eat and drink in silence, and when the first batch have satisfied their appet.i.tes they move away and make room for others. After this meal all walk round the coffin, and repeat, one after another, 'Twas een goed mensch,' ('He or she was a good man or woman,' as the case may be). Then the lid of the coffin is fastened down with twelve wooden pegs, which the most honoured guest is allowed to hammer in, and the coffin is forthwith placed on an ordinary farm-cart.

The nearest relations get in, too, and sit on the coffin, and the other women on the cart facing the coffin. This custom is adhered to, notwithstanding the prohibition by law to sit on any conveyance carrying a coffin. The women are in mourning from tip to toe, and closely enveloped in black merino shawls, which they wear over their heads. The men follow on foot, and it is a picturesque though melancholy sight to watch these funeral processions, always at close of day, solemnly wending their way along the road, the dark figures of the women silhouetted against a sky all aglow with those glorious sunsets for which Overyssel is famous.

Chapter X

Kermis and St. Nicholas

Of all the festivals and occasions of popular rejoicing and merriment in Holland none can compare with the Kermis and the Festival of St. Nicholas, which are in many ways peculiarly characteristic of Dutch life and Dutch love for primitive usage. The Kermis is particularly popular, because of the manifold amus.e.m.e.nts which are a.s.sociated with it, and because it unites all cla.s.ses of the population in the common pursuit of unsophisticated pleasure. As its name implies, the Kermis ('Kerk-mis') has a religious origin, being named after the chief part of the Church service, the ma.s.s. Just as the Feast of St. Baro received the name 'Bamisse,' so that of the consecration of the church was called the 'Church-ma.s.s,' or 'Kerk-mis.' In ancient times, if a church was consecrated on the name-day of a certain saint the church was also dedicated to that saint. Such a festival was a chief festival, or 'Hoof feest,' for a church, and it was not only celebrated with great pomp and solemnity, but amus.e.m.e.nts of all kinds were added to give the celebration a more festive character. In large towns there were Kermissen at different times of the year in different parishes, for each church was dedicated to a different saint, so that there were as many dedicatory feasts in a town as there were churches in it.

At a very early period in the nation's history the Church-ma.s.ses began to wear a more worldly character, for the merchants made them an occasion for introducing their wares and trading with the people, just as they did at the ordinary 'year-markets.' These year-markets always fell on the same day as the Kermissen, but they had a different origin. They were held by permission of the Sovereign, and were first inst.i.tuted to encourage trade; but gradually the Kermis and the year-market went hand-in-hand, for the people could no longer imagine a year-market without the Kermis amus.e.m.e.nts, or a Kermis without booths and stalls, so if there was not sufficient room for the latter to be built on the streets or squares, the priest allowed them to be put up in the churchyard or sometimes even in the church. Moreover, if it was not possible to have the year-market in the same week as the Kermis, then the Kermis was put off to suit the year-market, and these latter were of great aid to the religious festivals, for they attracted a greater number of people, and as dispensations were given for attending the ma.s.ses both the churches and the markets benefited. The ma.s.s lasted eight days, and the year-market as long as the Church festival. The Church protected the year-markets, and rang them in. With the first stroke of the Kermis clock the year-market was opened and the first dance commenced, followed by a grand procession, in which all the princ.i.p.al people of the town took part, and when the last stroke died away white crosses were nailed upon all the bridges, and on the gates of the town. These served both as a pa.s.sport and also as a token of the 'markt vrede' (market peace), so that any one seeing the cross knew that he might enter the town and buy and sell _ad libitum_, also that his peace and safety were guaranteed, and that any one who disturbed the 'markt vrede' would be banished from the place, and not be allowed to come back another year. In some places this yearly market was named, after the crosses, 'Cruyce-markt.'

Very festive is the appearance of a town in the Kermis week. On the opening day, at twelve o'clock, the bells of the cathedral or chief church are set ringing, and this is the sign for the booths to be opened and the 'Kermispret' to begin. Everywhere tempting stores are displayed to view, and although a scent of oil and burning fat pervades the air, n.o.body seems to mind that, for it only increases the delight the Kermis has in store for them. The stalls are generally set out in two rows. The most primitive of these is the stall of hard-boiled eggs and pickled gherkins, whose owner is probably a Jew, and pleasant sounds his hoa.r.s.e voice while praising his wares high above all others. If he does prevail upon you to come and try one of his eggs and gherkins it only adds more relish to your meal when he tells you of the man who only paid one cent for a large gherkin which really cost two, and although he already had put it in his mouth he made him put the other part back. Or when you go to eat 'poffertjes,' which look so tempting, and with the first bite find a quid of tobacco in the inoffensive-looking little morsel, do not let this trifling incident disturb your equanimity, but try another booth. It is quite worth your while to stand in front of a 'poffertjeskraam' and see how they are made. The batter is simply buckwheat-meal mixed with water, and some yeast to make it light. Over a bright fire of logs is placed a large, square, iron baking-sheet with deep impressions for the reception of the batter. On one side sits a woman on a high stool, with a bowl of the mixture by her side and a large wooden ladle in her hand.

This she dips into the batter, bringing it out full, then with a quick sweep of the arm she empties its contents into the hollows of the baking-sheet. A man standing by turns them dexterously one by one with a steel fork, and a moment later he p.r.i.c.ks them six at a time on to the fork; this he docs four times to get a plateful, and then he hands it over to another man inside the booth, who adds a pat of b.u.t.ter and a liberal sprinkling of sugar. The 'wafelkramen' are not so largely patronized, as the price of these delicacies is rather too high for the slender purses of the average 'Kermis houwer,' but 'oliebollen'--round ball-shaped cakes swimming in oil--are within the reach of all, as they cost but a cent apiece. Servants and their lovers, after satisfying their appet.i.tes with these 'oliebollen,' go and have a few turns in the roundabouts by way of a change, and then hurry to the fish stall, where they eat a raw salted herring to counteract the effects of the earlier dissipation. The more respectable servant, however, turns up her nose at the herrings, and goes in for smoked eel. These fish-stalls are very quaint in appearance, for they are hung with garlands of dried 'scharretje' (a white, thin, leathery-looking fish), which dangle in front, and form a most original decoration. In the towns a separate day and evening are set apart for the servant cla.s.ses to go to the fair, and there is also a day for the _elite_.

At the commencement of the reign of King William III. the whole Court, including the King and Queen, used to meet at The Hague Kermis on the Lange Voorhout on Thursday afternoons, between two and four o'clock, and walk up and down between the double row of stalls; and in the evening of that day they all visited either the most renowned circus of the season or went to see the 'Kermis stuk,' or special play acted in fan-time.

The servants' evening, as it is held in Rotterdam, is the most characteristic. It is an evening shunned by the more respectable people, for the 'Kermisgangers are a very rowdy lot. They amuse themselves chiefly by running along the streets in long rows, arm-in-arm, singing 'Hossen--hossen-hossen!' They also treat each other to 'Nieuw rood met suiker'--black currants preserved in gin with sugar--until they are all quite tipsy, and woe to any quiet pedestrian who has the misfortune to pa.s.s their way, for with loud 'Hi-has' they encircle him and make him 'hos' with them. The evening is commonly called the 'Aalbessen (black-currant) hos.'

[Ill.u.s.tration: Kermis: 'Hossen-Hossen--Hi-Ha!' _(After the Picture of Van Geldrop_)]

An equally curious but not so bad a custom is the Groninger 'Koek eten.'

All Groningers are fond of cake, and the 'Groninger kauke' is a widespread and very tasty production; but for this special purpose is used the 'ellekoek,' a very long thin cake, which, as its name implies, is sold by the yard. It is very tough, and just thin enough to hold in a large mouth, and when a man chooses a girl to keep Kermis with him they must first see whether they will suit one another as 'Vryer and Vryster' by eating 'ellekoek.' This is done in the following manner. They stand opposite one another, and each begins at an end and eats towards the other. They may not touch the cake with their hands, but must hold it between their teeth all the while they are eating, and if they are unable to accomplish this feat and kiss when they get to the middle it is a sure sign that they are not suited to one another, and so the partners.h.i.+p is not concluded. In some parts of Friesland and in Voorburg, one of the many villages near The Hague, there is another cake custom, the 'Koekslan,' which is a sort of cake lottery. The cakes are all put out on large blocks, which are higher at the sides than in the middle, and, for twopence, any one who likes may try his luck and see if he can break the cake in two by striking it with a stout stick provided by the stall-keeper for the purpose. It is necessary to do this in one blow, for a second try involves the payment of another fee. He who succeeds carries off the broken cake, and receives a second one as a prize. Some men are very clever at this, and manage to carry off a good many prizes.

Just as the Kermis is rung in by the bells, so also it is tolled out again. This, however, is not an official proceeding, but a custom among the schoolboys of the Gymnasium and Higher Burgher Schools. At The Hague, on the last day of the fair, all the 'schooljeugd' a.s.sembled in the Lange Voorhout, dressed in black, just as they would dress for a funeral, while four of them carried a bier, hung with wreaths and black draperies. On this bier was supposed to rest all that remained of the Kermis. In front of the bier walked a boy ringing a large bell, and proclaiming, 'De Kermis is dood, de Kermis wordt begraven' ('The Kermis is dead, and is going to be buried'). Behind the bier came all the other boys with the most mournful expression upon their faces they could muster for the occasion, and thus they carried the 'dead fair' through the princ.i.p.al streets of the town, and at last buried it in the 'Scheveningsche Boschjes.' But this custom is now a thing of the past, for the Kermis at The Hague has been abolished, even as it has been abolished in most of the other towns throughout the kingdom, for all authorities were agreed that fair-time promoted vice and drunkenness, and the old-fas.h.i.+oned Kermis is now only to be found in Rotterdam, Leyden, Delft, and some of the smaller provincial towns and villages.

The 6th of December is the day dedicated to St. Nicholas, and its vigil is one of the most characteristic of Dutch festivals. It is an evening for family reunions, and is filled with old recollections for the elders and new delights for the younger people and children. Just as English people give presents at Christmas time, so do the Dutch at St. Nicholas, only in a different way, for St. Nicholas presents must be hidden and disguised as much as possible, and be accompanied by rhymes explaining what the gift is and for whom St. Nicholas intends it. Sometimes a parcel addressed to one person will finally turn out to be for quite a different member of the family than the one who first received it, for the address on each wrapper in the various stages of unpacking makes it necessary for the parcel to change hands as many times as there are papers to undo. The tiniest things are sent in immense packing-cases, and sometimes the gifts are baked in a loaf of bread or hidden in a turf, and the longer it takes before the present is found the more successful is the 'surprise.'

The greatest delight to the giver of the parcel is to remain unknown as long as possible, and even if the present is sent from one member of the family to another living in the same house the door-bell is always rung by the servant before she brings the parcel in, to make believe that it has come from some outsider; and if a parcel has to be taken to a friend's house it is very often entrusted to a pa.s.ser-by, with the request to leave it at the door and ring the bell. In houses where there are many children, some of the elders dress up as the good Bishop St. Nicholas and his black servant. The children are always very much impressed by the knowledge St.

Nicholas shows of all their shortcomings, for he usually reminds them of their little failings, and gives them each an appropriate lecture.

Sometimes he makes them repeat a verse to him or asks them about their lessons, all of which tends to make the moment of his arrival looked forward to with much excitement and some trembling, for St. Nicholas generally announces at what time he is to be expected, so that all may be in readiness for his reception.

On the eventful evening a large white sheet is laid out upon the floor in the middle of the room, and round it stand all the children with sparkling eyes and flushed faces, eagerly scrutinizing the hand of the clock. As soon as it points to five minutes before the expected time of the Saint's arrivai they begin to sing songs to welcome him to their midst, and ask him to give as liberally as was his wont, meanwhile praising his goodness and greatness in the most eloquent terms. The first intimation the children get of the Saint's arrival is a shower of sweets bursting in upon them. Then, amid the general scramble which ensues, St, Nicholas suddenly makes his appearance in full episcopal vestments, laden with presents, while in the rear stands his black servant with an open sack in one hand in which to put all the naughty boys and girls, and a rod in the other which he shakes vigorously from time to time. When the presents have all been distributed, and St. Nicholas has made his adieus, promising to come back the following year, and the children are packed to bed to dream of all the fun they have had, the older people begin to enjoy themselves.

First they sit round the table which stands in the middle of the room under the lamp, and partake of tea and 'speculaas,' until their own 'surprises' begin to arrive. At ten O'clock the room is cleared, the dust-sheet which was laid down for the children's scramble is taken up, and all the papers and shavings, boxes and baskets that contained presents are removed from the floor; the table is spread with a white table-cloth; 'letterbanket' with hot punch or milk chocolate is provided for the guests; and, when all have taken their seats, a dish of boiled chestnuts, steaming hot, is brought in and eaten with b.u.t.ter and salt.

Cigars, the usual resource of Dutchmen when they do not know what to do with themselves, do not form a feature of this memorable evening (memorable for this fact also), not so much out of deference to the ladies who are in their midst as for the reason that they are too fully occupied with other and even pleasanter employments.

[Ill.u.s.tration: St. Nicholas Going His Rounds on December 5th.]

The personality of St. Nicholas, as now known by Dutch children, is of mixed origin, for not merely the Bishop of Lycie, but Woden, the Frisian G.o.d of the elements and of the harvest, figures largely in the legends attached to his name. Woden possessed a magic robe which enabled him when arrayed in it to go to any place in the world he wished in the twinkling of an eye. This same power is attached to the 'Beste tabbaard'

of St. Nicholas, as may be seen from the verse addressed to him:--

'Sint Niklaas, goed, heilig man Trek je beste tabberd an Ryd er mee naar Amsterdam Van Amsterdam naar Spanje.'

[St. Nicholas, good, holy man Put on your best gown Ride with it to Amsterdam, From Amsterdam to Spain.]

The horse Sleipnir, on whose back Woden took his autumn ride through the world, has been converted into the horse of St. Nicholas, on which the Saint rides about over the roofs of the houses to find out where the good and where the naughty children live. In pagan days a sheaf of corn was always left out on the field in harvest time for Woden's horse, and the children of the present day still carry out the same idea by putting a wisp of hay in their shoes for the four-footed friend of the good Saint.

The black servant who now always accompanies St. Nicholas is an importation from America, for the Pilgrim Fathers carried their St.

Nicholas festival with them to the New Country, and some of their descendants who came to live in Holland brought 'Knecht Ruprecht' with them, and so added another feature to the St. Nicholas festivity.

What the Dutch originally knew of the life and works of 'Dominus Sanctus Nicolaus' was told them by the Spaniards at the time of their influence in Holland, and so it is believed that the Saint was born at Myra, in Lycie, and lived in the commencement of the fourth century, in the reign of Constantine the Great. From his earliest youth he showed signs of great piety and self-denial, refusing, it is said, even when quite a tiny child, to take food more than once a day on fast days! His whole life was devoted to doing good, and even after his death he is credited with performing many miracles. Maidens and children chiefly claim him as their patron saint, but he also guards sailors, and legend a.s.serts that many a s.h.i.+p on the point of being wrecked or stranded has been saved by his timely influence. During his lifetime the circ.u.mstance took place for which he was ever afterwards recognized as the maidens' guardian. A certain man had lost all his money, and to rid himself from his miserable situation he determined to sell his three beautiful daughters for a large sum. St.

Nicholas heard of his intention, and went to the man's house in the night, taking with him some of the money left him by his parents, and dropped it through a broken window-pane. The following night St. Nicholas again took a purse of gold to the poor man's house, and managed to drop it through the chimney, but when he reached the man's door on the third night it was suddenly opened from the inside, and the poor man rushed out, caught St.

Nicholas by his robe, and, falling down on his knees before him, exclaimed, 'O Nicholas, servant of the Lord, wherefore dost thou hide thy good deeds?' and from that time forth every one knew it was St. Nicholas who brought presents during the night. In pictures one often sees St.

Nicholas represented with the threefold gift in his hand, in the form of three golden apples, fruits of the tree of life. Another very well known Dutch picture is St. Nicholas standing by a tub, from which are emerging three bags. About fifty years ago such a picture was to be seen in Amsterdam on the corner house between the Dam and the Damrak, with the inscription, 'Sinterklaes.' The story runs that three boys once lost their way in a dark wood, and begged a night's lodging with a farmer and his wife. While the children were asleep the wicked couple murdered them, hoping to rob them of all they had with them, but they soon discovered that the lads had no treasure at all, and so, to guard against detection, they salted the dead bodies, and put them in the tub with the pigs' flesh.

That same afternoon, while the farmer was at the market, St. Nicholas appeared to him in his episcopal robes, and asked him whether he had any pork to sell. The man replied in the negative, when St. Nicholas rejoined, 'What of the three young pigs in your tub? 'This so frightened the farmer that he confessed his wicked deed, and implored forgiveness. St. Nicholas thereupon accompanied him to his house, and waved his staff over the meat-tub, and immediately the three boys stepped forth well and hearty, and thanked St. Nicholas for restoring them to life.

The birch rod, which naughty Dutch children have still to fear, has also a legendary origin, and is not merely an imaginary addition to the attributes of the Saint. A certain abbot would not allow the responses of St. Nicholas to be sung in his church, notwithstanding the repeated requests of the monks of his order, and he dismissed them at last with the words, 'I consider this music worldly and profane, and shall never give permission for it to be used in my church.' These words so enraged St.

Nicholas that he came down from the heavens at night when the abbot was asleep, and, dragging him out of bed by the hair of his head, beat him with a birch rod he carried in his hand till he was more dead than alive.

The lesson proved salutary, and from that day forth the responses of St.

Nicholas formed a part of the service.

The St. Nicholas festival has always been kept with the greatest splendour at Amsterdam. It was there that the festival was first inst.i.tuted, and the first church built which was dedicated to his name; for when Gysbrecht III., Heer van Amstel, had the Amstel dammed, many people came to live there, and houses arose up on all sides, and naturally, when the want of a church was felt, and it was built, the good Nicholas was chosen the patron Saint of the town. On his name-day ma.s.ses were held in the church, and the usual Kermis observed, Booths and stalls were set out in two rows all along the Damrak, where the people of Amsterdam could buy sweets and toys for their children. Special cakes were baked in the form of a bishop, and named, after St. Nicholas, 'Klaasjes.' They were looked upon as an offering dedicated to the Saint according to the old custom of their forefathers, which can be again traced to the service of Woden.

Not only Amsterdammers, however, but people from all the neighbouring towns flocked to the St. Nicholas market, and followed the Amsterdammers'

example of filling their children's shoes with cakes and toys, always telling them the old legend that St. Nicholas himself brought these presents through the chimney and put them in their shoes. During and after the Reformation this now popular festival had to bear a great deal of opposition, for authors and preachers alike agreed that it was a foolish feast, and led to superst.i.tion and idolatry. Hence the decree was issued, in the year 1622, that no cakes might be baked and no Kermis held, and even the children were forbidden to put out their shoes as they were accustomed to do. But for once in a way people were sensible enough to understand that giving their children a pleasant evening had nothing to do either with superst.i.tion or idolatry, and so the festival lived on with Protestants as well as Roman Catholics, although one point was gained by the Reformers, in that St. Nicholas was no longer looked upon as holy and wors.h.i.+pped, but was only honoured as the patron Saint and guardian of their children.

The fairs which once belonged to the festival of St. Nicholas are no longer held in the street, at any rate in the larger towns, but the exchange of presents is as universal as ever, and the shops look as festive as shops in England do at Christmas-time. In many other ways, indeed, St. Nicholas corresponds to Christmas in other countries, and Protestants and Catholics alike observe it, although there is no religions significance in the festival. The season, too, has its special cakes and sweets. There are the flat hard cakes, made in the shapes of birds, beasts, and fishes--the so-called 'Klaasjes'--for they are no longer baked only in the form of a bishop, as they used to be. Then there is 'Letterbanket,' made, as the name implies, in the form of letters, so that any one who likes can order his name in cake, and the 'Ma.r.s.epein'

(marzipan) is now made in all possible shapes, though formerly only in heart-shaped sweets, ornamented with little turtle-doves made of pink sugar, or a flaming heart on a little altar. These sweets, it is said, were invented by St. Nicholas himself, when he was a bishop, for the benefit and use of lovers; for St. Nicholas held the office of 'Hylik-maker,' and many a couple were united by him. That is why the confectioners bake 'Vryers and Vrysters' of cake at St. Nicholas time. If a young man wanted to find out whether a girl cared for him, he used to send her a heart of 'Ma.r.s.epein' and a 'Vryer' of cake. Should she accept this present he knew he had nothing to fear, but if she declined to accept it he knew there was no hope for him in that quarter. These large dolls of cake were usually decorated with strips of gold paper pasted over them, but this fas.h.i.+on has gone out of use, and has caused the death of another old custom; for it used to be a great treat for children and young people to go and help the confectioners (who wrote all their customers an invitation for that evening) on the 4th of December to prepare their goods for the 'etalage.' Any cake that broke while in their hands they were allowed to eat, and no doubt many did break.

It is not likely that this celebration of St. Nicholas will ever be abolished, and the shopkeepers do their best to perpetuate it by offering new attractions for the little folk every year. Figures of St. Nicholas, life-size, are placed before their windows; and some even have a man dressed like the good Saint, who goes about the streets, mounted on a white steed, while behind him follows a cart laden with parcels, which have been ordered and are left in this way at the different houses. Crowds of children, singing, shouting, and clapping their hands, follow in the rear, adding to the noise and bustle of the already crowded streets, but people are too good-natured at St. Nicholas time to expostulate. Smiling faces, mirth, and jollity abound everywhere, and good feeling unites all men as brethren on this most popular of all the Dutch festivals.

Chapter XI

National Amus.e.m.e.nts

Holland, like other countries, is indebted to primitive and cla.s.sic times for most of its national amus.e.m.e.nts and children's games, which have been handed down from generation to generation. Many of the same games have been played under many differing Governments and opposing creeds. Hollander and Spaniard, Protestant and Catholic alike have found common ground in those games and sports which afford so welcome a break in daily work.

'Hinkelbaan,' for example, found its way into the Netherlands from far Phoenicia, whose people invented it. The game of c.o.c.kal, 'Bikkelen,' still played by Dutch village children on the blue doorsteps of old-fas.h.i.+oned houses, together with 'Kaatsen,' was introduced into Holland by Nero Claudius Druses, and it is stated that he laid out the first 'Kaatsbaan.'

The Frisian peasant is very fond of this game; and also of 'Kolven,' the older form of golf; and often on a Sunday morning after church he may be seen dressed in his velvet suit and low-buckled shoes, engaged in these outdoor sports. About a century ago a game called 'Malien' was universally played in South Holland and Utrecht. For this it was necessary to have a large piece of ground, at one end of which poles were erected, joined together by a porch. The bail was driven by a 'Mahen kolf,' a long stick with an iron head and a leather grip, and it had to touch both poles and roll through the porch. The 'Maheveld' at The Hague and the 'Mahebaan' at Utrecht remind one of the places in which this game was played.

In Friesland the Sunday game for youths is 'Het slingeren met Dimterkoek'--throwing Deventer cake. Four persons are required to play this game. The players divide themselves into opposite parties, and play against each other. First they toss up to see which of the parties and which of the boys shall begin. He on whom the lot falls is allowed to give his turn to his opponent, which he often does if, on feeling the cake, he notices that it is soft and liable to break easily. If, on the contrary, it is hard, he keeps the first throw for himself. Holding the cake firmly in his right hand, he takes a little run, bends backward, and with a sudden swing throws the cake forward (as one throws a stone) so that it flies away a good distance, breaking off just at the grip. This piece, called 'hanslik,' or handpiece, he must keep in his hand, for if he drops it he must let his turn pa.s.s by once, and his throw is not counted. The distance of the throw is now measured and noted down, whereupon one of the opposing party takes the piece of cake and throws it, and so it goes on alternately till each has had a turn. The distances of the throws of every two boys are counted together, and the side which has the most points wins.

There are also games played only at certain seasons of the year, as the 'Eiergaren' at Easter-time. This was very popular even in the sixteenth and seventeenth centuries. On Easter Monday all the village people betake themselves to the princ.i.p.al street of the 'dorp' to watch the 'eiergaarder.' At about two o'clock in the afternoon the innkeeper who provides the eggs appears upon the scene with a basket containing twenty-five. These he places on the road at equal distances of twelve feet from each other. In the middle of the road is then placed a tub of water, on which floats a very large apple, the largest he has been able to procure. Two men are chosen from the ranks of the villagers. The one is led to the tub, his hands are tied behind his back, and he is told to eat the floating apple; the other has to take the basket in his hand and pick up while running all the eggs and arrange them in the basket before the apple is eaten. He who finishes his task first is the winner, and carries off the basket of eggs as a prize. It provokes great fun to see the man trying to get hold of the floating-apple, which escapes so easily from the grasp of his teeth, but some men are wise enough to push the apple against the side of the tub, and of course as soon as they have taken one bite the rest is easily eaten. When the game is over, the greater number of the villagers go and drink to the good health of the winner at the public-house, and so the innkeeper makes a good thing out of this custom also, and for a game like this it is certainly wise to refresh one's self _after_ the event. Skittles and billiards are very popular with the peasant and working cla.s.ses on Sunday afternoons, the only free time a labourer has for recreation. Games of chance, also, in which skill is at a minimum, are as numerous in Holland as in any other country.

Children's games naturally occupy a large share in young Netherlands life, especially outdoor romping games. Of indoor games there are very few, a fact which may, perhaps, be accounted for by the custom of allowing children to play in the streets. In former days children of all cla.s.ses played together in outdoor sports and games, and developed both their muscles and their republican character. Even Prince Frederik Hendrik (who was brother to and succeeded Prince Maurits in 1625), when at school at Leyden, mixed freely with his more humble companions, and was often mistaken for an ordinary schoolboy, and an old woman once sharply rebuked him for daring to use her boat-hook to fish his ball out of the water into which it had fallen. Nor did she notice to whom she was speaking until a pa.s.ser-by called her attention to the fact that it was the Prince, whereupon the poor old soul became so frightened that she durst not venture out of her house for weeks from imaginary fear of falling into the clutches of the law, and ending her days in prison.