Above: Edward W. Kemble’s illustration from Washington Irving’s “Knickerbocker’s History of New York” starts to ‘Americanize’ Sinterklaas towards the figure we now call ‘Santa Claus.’
The evolution from St. Nicholas, the 4th-century Bishop of Myra, to the jolly, red-suited Santa Claus we know today is a fascinating tale of cultural evolution, migration, and the power of tradition. This transition spans over 1,700 years and crosses continents, ultimately resulting in one of the most beloved figures in modern Christmas celebrations.
The story begins in the 4th century with Nicholas, the Bishop of Myra in present-day Turkey. Nicholas was renowned for his generosity and kindness, particularly towards children and the less fortunate. Having inherited a fortune from his parents, he used his wealth to help those in need. His reputation for secret gift-giving gave rise to the legend of a mysterious benefactor who brought joy to children.
As his fame spread, St. Nicholas became associated with various patronages. He was known as the protector of children, orphans, the poor, the weak, and captives. Additionally, he became the patron saint of sailors, laborers, merchants who trade by water, pawnbrokers, the common man, and even emperors. This wide-ranging influence ensured that his legacy would endure long after his death.
In the Netherlands, St. Nicholas took on a special significance. Known as Sinterklaas, he became a central figure in Dutch holiday traditions. The Dutch built numerous churches in his honor, with Amsterdam adopting him as its patron saint. December 6th, the anniversary of his death, was decreed by Rome as his official Calendar Day and became a nationwide event in the Netherlands.
According to a booklet “Santa Claus the Dutch Way” featured in Folkdance Magazine in 1973, by the 17th century, the Feast of Sinterklaas was firmly established in Dutch culture:
“Through the years his name, corrupted to Sinterklaas, became a household word, his festival a nationwide event, his image the popular symbol of a stern yet benevolent moralist. In due time, Sinterklaas came accompanied by his Moorish servant Piet (Pete), a grinning fellow with a birch rod, whose sack full of goodies, when emptied, is large enough to carry away any naughty children. By the 17th century, the Feast of Sinterklaas was so firmly established that famous Dutch painters and writers were inspired by it, and there are countless folksongs on the subject.”
The Dutch Sinterklaas tradition is rich with unique customs. Children believe that Sinterklaas lives in Spain, where he spends most of the year recording children’s behavior in a big red book. In mid-November, he mounts his white horse and, accompanied by his helper Zwarte Piet (Black Pete), boards a steamship for Amsterdam. The arrival is marked by a grand parade, officially kicking off the St. Nicholas season.
Zwarte Piet is a controversial figure in the tradition. Historically depicted as a Moor with blackface makeup, his representation has been the subject of intense debate in recent years due to concerns about racial stereotyping. Some accounts describe Piet as having black skin from climbing through chimneys, while others trace his origins to a Turkish orphan or a freed slave grateful to Sinterklaas for his liberation.
From mid-November until December 5th, Sinterklaas and Zwarte Piet are said to ride across rooftops at night. Children leave hay or carrots in their shoes for Sinterklaas’ horse, and in return, they receive small gifts or candy. The culmination of the season is Sinterklaas Eve on December 5th, a night of family gathering, gift-giving, and playful poems.
When the Dutch settled in New Amsterdam (later New York) in the 17th century, they brought their beloved Sinterklaas tradition with them. This marked the beginning of the transformation from the European Sinterklaas to the American Santa Claus.
As Amanda Wallace notes in a 2023 article in The News Journal:
“Eventually, as Dutch immigrants began to settle in New York, they brought the legend of Sinterklaas with them. Sinterklaas was promoted by Washington Irving’s 1809 satirical novel based on New York’s Dutch history, ‘Knickerbocker’s History of New York,’ Knickerbocker being a fictional New Yorker with ancestry tracing back to the original Dutch settlers.”
The contrast between the Dutch settlers’ enthusiastic celebration of Christmas and the more austere approach of other groups, such as the Quakers, was stark. O. M. Spencer, writing in Harper’s New Monthly Magazine in 1872, observed:
“The tranquil, contented burghers … were sure to make the most of Christmas-tide and their neighbors who cursed it must have seemed to them the most whimsical of lunatics.”
This difference in approach would play a role in shaping the American Christmas tradition as it evolved.
As Sinterklaas settled into American culture, his image began to change. Harnett T. Kane, in “The Southern Christmas book” (1958), describes the early American version of St. Nicholas:
“When he first came here, St. Nicholas was still a citizen of the Old World, not a jolly, pink-cheeked sprite, but a lean, pale ascetic, carrying a dark miter and the staff of a bishop. He appeared, not on Christmas Eve, but on the eve of December 6, the date of his death.”
Kane goes on to describe how this early version of St. Nicholas was not always a benevolent figure:
“The St. Nicholas of the 1700s and early 1800’s was no simple figure of benevolence. He gave the children presents only if they deserved them; if they had been naughty, they got punishments or at least sharp threats. He brought not only smiles and presents with him, but also a set of switches, perhaps to be used on the backsides of the naughty.”
Sinterklaas’ shift into Santa Claus was gradual, influenced by various societal factors and literary works. A core milestone in this evolution was Clement Moore’s 1822 poem “A Visit From St. Nicholas,” better known as “The Night Before Christmas.”
“It was Moore who gave St. Nicholas his whiskers, his jolliness and ‘his little round belly’,” writes Collette O’Connor writes in a 1978 article in The Morning News. “It was Moore who equipped St. Nick with a magical sleigh and ‘eight lively reindeer,’ each with a name. In due course, St. Nicholas and Sinterklaas merged into the single legendary Santa Claus.”
Despite the evolution of Sinterklaas into Santa Claus, many Dutch-American communities continued to celebrate the traditional Sinterklaas feast. This persistence of tradition is evident in various historical accounts and modern-day celebrations.
For instance, a 1934 article in the News Journal describes a Dutch Christmas party at a local school:
“A Dutch Christmas party will be given tomorrow afternoon by School No. 9’s 4B class, which has been studying Holland. At noon each pupil will leave a shoe on his or her desk containing food for the white horse of ‘Sinter Klass.’ Gifts will be secreted about the room and each child will search for its own gift. Later ‘Sinter Klass’ will spread a sheet on the floor onto which cakes will be tossed, for which the children will scramble.”
This account shows how Dutch traditions were incorporated into educational settings, helping to preserve and share the cultural heritage.
In more recent times, individuals like Wilmingtonian Hetty Francke have made extraordinary efforts to keep the Sinterklaas tradition alive in Delaware. Ken Mammarella’s 2015 article in The News Journal provides a detailed account of Francke’s dedication to the Sinterklaas feast:
“Of all her friends in her close-knit neighborhood of the Ardens, Hetty Francke is the most excited about the arrival of that jolly, bearded guy with the red-and-white outfit, distinctive hat and bag of gifts. She’s talking about Sinterklaas, of course. Francke was born in the Netherlands, where the Sinterklaas tradition goes back 1,700 years. ‘I do more about Sinterklaas than the average Dutchman,’ she said in an interview, during which she excitedly opened box after box of themed napkins, cups, plates, coloring books, wrapping paper, art, books, greeting cards, dolls, figurines and decorations. ‘I am totally committed to this feast.'”
Francke’s celebration includes many traditional elements of the Dutch Sinterklaas feast. Children make miter-shaped name tags and hats, decorate the room where Sinterklaas will meet everyone, and write poems. Francke gives a historical introduction and teaches a traditional Sinterklaas song called “Sinterklaas Kapoentje.” She teaches the short folksong with these lyrics:
“Sinterklaas kapoentje, Gooi wat in mijn schoentje, Gooi wat in mijn laarsje, Dank u Sinterklaasje.”
The English translation: “St. Nicholas, my dear one, Put something in my shoe, Put something in my stocking, Thank you, St. Nicholas.”
The arrival of Sinterklaas is a highlight of the celebration:
“A knock on the door indicates he’s here. The throng heads out to see what she calls the ‘beautiful moment’ of him walking toward the house. He’s greeted with a hearty rendition of ‘Sinterklaas Kapoentje,’ which, once all are inside, ‘is played 10 times at least, so everybody remembers it forever,’ she said.”
Sinterklaas then consults his “big, heavy book,” which details each child’s behavior over the past year. While discussing both good and not-so-good behaviors, all children receive a small gift, typically costing no more than $5. The wrapping of these gifts is often creative and playful, sometimes involving scavenger hunts or disguises.
Francke’s celebration also includes traditional Dutch treats:
“The Franckes’ feast includes borstplaatjes (creamy candies), speculaasjes (spiced cookies, often windmill-shaped), pepernoten (spiced cookies, with anise), stroopwafels (caramel-filled waffles), bisschopswijn (mulled cider, with cinnamon, raisins and almonds) and chocolate letters (S for Sinterklaas and whatever letters needed for participants’ names).”
What’s especially noteworthy about Francke’s celebration is her enthusiasm for sharing this tradition with others. As Mammarella notes:
“They’ve hosted the gathering so long that some invited as kids now have kids of their own, and ‘they’re anxious to share the traditions,’ she said.”
This openness to including new participants helps ensure that the Sinterklaas tradition continues to thrive and evolve in its new American context.
The timeline from St. Nicholas to Santa Claus illustrates the enduring power of holiday traditions and their ability to adapt to new environments.
While the modern American Santa Claus may seem far removed from the 4th-century Bishop of Myra, the core values of generosity, kindness, and the joy of giving remain at the heart of both figures.
The continuation of Dutch Sinterklaas customs in Delaware, exemplified by people like Hetty Francke, shows how immigrants have preserved and shared their classic heritage. These practices bridge past and present, connecting modern celebrants with centuries-old customs and underscoring the diverse origins of our holiday observances.
As we celebrate Christmas and Santa Claus today, it’s worth remembering the long and winding path that brought us here – from a Turkish bishop to a Dutch folk figure to the global icon we know today. In this evolution, we see the power of stories to transcend time, geography, and culture, bringing joy and wonder to generation after generation.
