Sinterklaas

Sinterklaas
Vital statistics
Names	Sinterklaas, De Sint ("The Saint"), De Goede Sint ("The Good Saint"), and De Goedheiligman ("The Good Holy Man")
Gender	Male
Race	Human
Occupation	Toymaker, Gift-Giver/Deliveryman (Toys for Children)
Origin	Victorious Season 1 Episode 1: Pilot (March 27, 2010)
Alignment	Good
Age	1000s
Created By	Unknown, Middle Ages Traditions
Height	Varies
Weight	Varies

Sinterklaas (Dutch: [ˌsɪntərˈklaːs]) or Sint-Nicolaas (Dutch: [sɪnt ˈnikoːlaːs]) is a legendary figure inspired by Saint Nicholas, the patron saint of children. He is also known by other Dutch names such as De Sint ("The Saint"), De Goede Sint ("The Good Saint"), and De Goedheiligman ("The Good Holy Man"). Variants and cognates of "Sinterklaas" or "Saint Nicholas" are used in the Low Countries, neighboring regions, and former Dutch colonies.

The celebration of Sinterklaas honors Saint Nicholas' name day on December 6. In the Netherlands, the feast is marked on the evening of December 5 with the giving of gifts, known as St. Nicholas' Eve. In Belgium, Luxembourg, western Germany, and northern France (including French Flanders, Lorraine, Alsace, and Artois), the festivities continue on the morning of December 6. Some regions of the former Dutch Empire, such as Aruba, also observe the tradition.

Sinterklaas has heavily influenced the creation of the modern Christmas icon, Santa Claus.

The Figure of Sinterklaas

Sinterklaas is based on Saint Nicholas (270–343), a Greek bishop from Myra in present-day Turkey. He is typically portrayed as an elderly, dignified man with white hair and a long, full beard. His attire includes a red cape or chasuble worn over a traditional white bishop's alb, often accompanied by a red stole. He also wears a red mitre, a ruby ring, and carries a gold ceremonial crosier with a curled top.

Traditionally, Sinterklaas rides a white horse. In the Netherlands, televised Sinterklaas specials have given the horse a name. Until 2019, his horse was called Amerigo, who was "retired" (symbolically deceased) and replaced by a horse named Ozosnel ("Oh so fast"), inspired by a phrase in a well-known Sinterklaas song. In Belgium, the horse is alternatively named Slecht weer vandaag ("Bad weather today") or Mooi weer vandaag ("Nice weather today").

Sinterklaas is also known for carrying a large red book, which contains records of each child's behavior over the past year, determining whether they have been good or naughty.

Zwarte Piet

Main Article: Zwarte Piet

Sinterklaas is traditionally accompanied by Zwarte Piet ("Black Pete"), a helper characterized by Moorish-style attire and a black-painted face. Zwarte Piet first appeared in print as the unnamed servant of Saint Nicholas in Sint-Nikolaas en zijn knecht ("St. Nicholas and His Servant"), published in 1850 by Amsterdam schoolteacher Jan Schenkman, though the tradition likely dates back to the early 19th century. His vibrant clothing is inspired by 16th-century noble fashion, featuring a ruff (lace collar) and a feathered cap. Zwarte Piet typically carries a bag filled with candy, which he scatters among children, a practice linked to the legend of Saint Nicholas tossing gold coins through windows to save three young girls from poverty and exploitation.

Historically, Zwarte Piet also carried a birch rod (roe), a broom-like tool made from willow branches, used to discipline naughty children. Older Sinterklaas songs even mention misbehaving children being placed in Piet's bag and taken back to Spain, a reference to the Moorish raids that once targeted European coasts for slaves. This punitive role aligns with other Saint Nicholas companions like Krampus and Père Fouettard. However, in modern celebrations, Zwarte Piet no longer carries the rod, and the threat of abduction to Spain has been abandoned.

Over time, Zwarte Piet has evolved into an indispensable assistant to the sometimes forgetful Sinterklaas. In contemporary depictions, Piet fulfills a variety of specialized roles, such as Head Piet (Hoofdpiet), Navigation Piet (Wegwijspiet), who guides the steamboat from Spain, Presents Piet (Pakjespiet), responsible for wrapping gifts, and Acrobatic Piet, who scales roofs and descends chimneys. Traditionally, Piet's black face was attributed to his Moorish heritage from Spain, but in modern interpretations, children are often told his face is darkened by soot from climbing through chimneys to deliver presents.

Celebration

Sinterklaas remains a widely celebrated tradition in the Netherlands, enjoyed by people of various backgrounds, including Dutch Jews and Muslims, and by all age groups. However, a 2023 survey revealed a decline in enthusiasm for the celebration due to ongoing controversies surrounding Zwarte Piet.

Arrival from Spain

The festivities traditionally commence in mid-November, on the first Saturday after November 11, with Sinterklaas' arrival by steamboat from Spain. In the Netherlands, the arrival takes place in a different seaside town each year, while in Belgium, it is consistently held in Antwerp. Upon docking, Sinterklaas disembarks and parades through the streets on his horse, greeted by cheering children singing traditional songs. His assistants, known as Zwarte Piet, distribute candy and small gingerbread-like cookies (kruidnoten or pepernoten) to the crowd. The event is broadcast live on national television in both the Netherlands and Belgium.

Following the national arrival, local celebrations known as intocht van Sinterklaas occur in towns across the country. These arrivals take place later on the same Saturday, the following Sunday, or the weekend after. Where boats are impractical, Sinterklaas arrives by alternative means such as train, horse-drawn carriage, or even a fire truck.

Connection to Spain

Sinterklaas' association with Spain likely stems from historical and cultural factors. In 1087, half of Saint Nicholas' relics were transported to Bari, Italy, which later came under Spanish rule as part of the Kingdom of Naples. Additionally, mandarin oranges, often gifted during St. Nicholas celebrations, may have reinforced the connection.

An early Dutch poem from 1810, documented in New York by John Pintard, suggests a link between Sinterklaas and Spain through the imagery of oranges and pomegranates. The poem describes Sinterklaas traveling to Spain to gather these fruits, which were considered luxurious treats in the 19th century. Over time, the association with oranges faded, and Spain became firmly established as Sinterklaas’ home.

Traditionally, the steamboat is believed to originate from Alicante, a Spanish port city with deep ties to Saint Nicholas. Alicante’s patron saint is Saint Nicholas, and the city’s cathedral is dedicated to him. Furthermore, the region is renowned for its oranges, further cementing the connection.

Period Leading Up to Saint Nicholas' Eve

Between Sinterklaas' arrival in mid-November and December 5, the figure makes appearances at schools, hospitals, and shopping centers. According to tradition, Sinterklaas rides his white-grey horse over rooftops at night, delivering gifts through chimneys to well-behaved children. In earlier customs, naughty children faced the risk of being caught by Zwarte Piet, who carried a jute sack and willow cane.

Each night, children leave a single shoe near the fireplace, central heating radiator, or door, filled with a carrot or hay for Sinterklaas' horse, accompanied by a bowl of water. After singing a Sinterklaas song, they go to bed, only to find candy or a small gift in their shoes the next morning.

Traditional treats for the season include mandarin oranges, pepernoten, speculaas (sometimes filled with almond paste), banketletter (pastry with almond paste), chocolate letters (representing the child’s initial), chocolate coins, suikerbeest (sugar confectionery in animal shapes), and marzipan figures. Modern additions include gingerbread biscuits and chocolate figurines of Sinterklaas wrapped in colorful foil.

Saint Nicholas' Eve and Day

In the Netherlands, Saint Nicholas' Eve on December 5, known as Sinterklaasavond ("Sinterklaas evening") or Pakjesavond ("packages evening"), is the main gift-giving occasion of the winter holiday season.

On this evening, parents, family, or friends impersonate Sinterklaas or his helpers, staging elaborate scenarios to make children believe the gifts are from Sinterklaas himself. A note may appear, guiding children to hidden presents, or a neighbor might knock on the door, leaving a burlap sack of gifts outside. Once the gifts are discovered, the living room transforms into a festive space, similar to Christmas morning in other cultures. Sinterklaas quietly departs on December 6, marking the end of the celebrations.

In southern parts of the Netherlands and Belgium, children traditionally receive their gifts on the morning of December 6. They leave their shoes out the night before with a poem or wish list for Sinterklaas, along with carrots, hay, or sugar cubes for his horse. In Belgium, it is common to include a bottle of beer for Zwarte Piet and a cup of coffee for Sinterklaas. In some traditions, children give up pacifiers by placing them in their shoes, and these are replaced with chocolate by morning.

Gifts are often disguised in humorous or creative packaging, a practice known as a surprise (from French). Accompanying these gifts are personalized poems from Sinterklaas, often playful and teasing, commenting on the recipient's habits or quirks.

Shifting Traditions

In recent years, under the influence of Anglo-American Christmas traditions, some families transition to exchanging gifts on Christmas Eve or Christmas Day after children outgrow belief in Sinterklaas. Older children or adults may participate in gift exchanges akin to Secret Santa, with names drawn in advance. While Santa Claus is recognized, he remains less prominent in the Netherlands and Belgium, as Sinterklaas is deeply ingrained in local tradition.

History

Pre-Christian Europe

Sinterklaas and his helpers have been compared to the Wild Hunt of Wodan (Odin), a prominent god in pre-Christian Germanic mythology. Wodan, riding his white horse Sleipnir, led the Wild Hunt through the skies, often accompanied by his two black ravens, Huginn and Muninn. These ravens were said to observe and report the deeds of mortals, similar to the role of Zwarte Piet, who listens at chimneys to gauge children’s behavior. Historian Rita Ghesquiere suggests that certain pre-Christian elements likely survived in the veneration of Saint Nicholas, with the tradition incorporating aspects that are non-ecclesiastical in origin.

Middle Ages

The Sinterklaas tradition developed during the Middle Ages as a dual-purpose celebration. It involved acts of charity, such as leaving coins in the shoes of the poor (a precursor to giving gifts in children’s shoes), and lively public festivities akin to Carnival. These celebrations often included costumes, role reversals, and public revelry.

In earlier practices, students would elect a "bishop" from among their peers on Saint Nicholas Day, who would "rule" until Innocents' Day (28 December). These events sometimes included reenactments of Saint Nicholas' life. As the tradition moved to public spaces, it gained a more exuberant character.

16th and 17th Centuries

The Reformation in 16th- and 17th-century Europe, led by Protestant reformers like Martin Luther, sought to shift the focus of gift-giving from Saint Nicholas to the Christ Child (Christkindl), moving the tradition from 6 December to Christmas Eve. Protestant authorities sought to suppress the veneration of saints, including Saint Nicholas, while preserving the midwinter gift-giving tradition.

In the Netherlands, following the Protestant Reformation and the revolt against Catholic Spain, Calvinist leaders prohibited Saint Nicholas festivities. The Dutch Republic, officially Protestant, banned public Catholic celebrations, including those honoring Saint Nicholas. However, private family celebrations persisted.

In Amsterdam, where Saint Nicholas festivities were particularly popular, public events such as street markets and fairs continued. Saint Nicholas figures, dressed in red rather than traditional bishop’s attire, became part of these festivities. Over time, the Dutch government tolerated private celebrations, as depicted in Jan Steen’s painting The Feast of Saint Nicholas.

19th Century

In the 19th century, Sinterklaas reemerged as a prominent figure, with his feast becoming more secularized and tailored toward children. This transformation was significantly influenced by the illustrated children's book Sint-Nicolaas en zijn knecht (Saint Nicholas and his Servant), written in 1850 by Jan Schenkman. The book is credited with introducing key elements of the modern Sinterklaas tradition, such as delivering presents via the chimney, riding a grey horse across rooftops, and arriving from Spain by steamboat, an invention that was innovative at the time.

Schenkman may have drawn inspiration from Saint Nicholas' historic role as the patron saint of sailors, incorporating imagery of waterborne travel. The song Zie ginds komt de stoomboot (Look Over Yonder, the Steamboat is Arriving), introduced in Schenkman's book, remains a staple of Sinterklaas celebrations today.

Additionally, Schenkman portrayed Sinterklaas with a helper named Zwarte Piet (Black Pete), who was depicted as a black African, marking a departure from earlier representations of devilish or Moorish figures.

World War II

During the German occupation of the Netherlands (1940–1945), Sinterklaas traditions adapted to reflect the hardships and resistance of the time. Many traditional Sinterklaas rhymes were rewritten to incorporate contemporary themes.

One notable adaptation referenced the Royal Air Force (RAF), which was celebrated for its support of the Dutch resistance. A classical rhyme was altered to encourage the RAF to "scatter candy" over the Netherlands while dropping bombs on the German occupiers (Moffen):

Original rhyme (English translation):

Sinterklaas, little capon,

Throw something in my little shoe,

Throw something in my little boot,

Thank you, dear Sinterklaas.

World War II version (English translation):

R.A.F., little capon,

Throw something in my little shoe,

Throw [bombs] at the Krauts,

But scatter [candy] in Holland!

The rhyme used the Dutch word kapoentje (little rascal), which traditionally refers to a capon, as a double entendre symbolizing both mischief and the RAF's actions. Sinterklaas poems during the war often reflected the scarcity of food and necessities or admired the Dutch Resistance.

After the liberation of the Netherlands, Canadian soldiers held a Sinterklaas party that featured multiple Zwarte Pieten instead of the traditional one or two. This practice became the norm, with each Piet typically assigned a specific role in the celebration.

Popularity and Celebration Outside the Netherlands

The Sinterklaas tradition spread to former Dutch colonies, with adaptations and eventual declines influenced by postcolonial sentiment and cultural shifts:

• Curaçao: Sinterklaas was celebrated with helpers in colorful outfits but also retained blackface traditions for Zwarte Piet. In 2011, tensions rose when activist Quinsy Gario protested the depiction of Zwarte Piet. By 2020, the national celebration was discontinued, replaced by Children's Day on 20 November.
• Suriname: Dutch-style Sinterklaas events were replaced by efforts to introduce Gudu Ppa ("Father of Riches"), a black figure with multi-ethnic helpers. Despite being promoted by the 1980s military regime, the concept didn’t gain traction. By 2013, Children's Day officially replaced Sinterklaas celebrations.
• Indonesia: Sinterklaas celebrations were part of Dutch colonial culture but were banned in 1957 during decolonization, in what became known as "Black Sinterklaas."

In other regions with Dutch heritage, such as the Hudson Valley in New York, Sinterklaas traditions have persisted, with annual parades and celebrations honoring the area's Dutch history.

Influence on Santa Claus

The figure of Sinterklaas served as the inspiration for Santa Claus in North America:

• During the American War of Independence, New York City, a former Dutch colony, revived Sinterklaas traditions as a symbol of Dutch heritage.
• In the early 19th century, Washington Irving's A History of New York described St. Nicholas as a Dutch cultural figure, and John Pintard published a pamphlet promoting St. Nicholas as New York's patron saint. Pintard's pamphlet featured Dutch poems referring to "Sancta Claus," which contributed to the Anglicization of the name.
• Irving's revisions in 1812 introduced imagery of St. Nicholas flying in a wagon, a precursor to Santa Claus's sleigh.

The transformation of Sinterklaas into Santa Claus involved shedding religious ties and incorporating Christmas traditions from England and Germany. Protestant Reformation changes had already moved the gift-bringing figure to Christmas Eve, replacing Sinterklaas with the Christ Child or Christkindl (later corrupted into "Kris Kringle"). These adaptations merged over time into the modern Santa Claus celebrated globally today.