There appears to be an idea abroad to the effect that the “Humour of Holland” could be most satisfactorily dealt with in a chapter resembling the famous one “Of Snakes in Ireland.” As the average English reader, in the most favourable instances, knows little more of Dutch literature than a name or two (Rembrandt has introduced us to “the poet Vondel,” and if Southey were not so little read in these days Bilderdijk and Cats would not be so unfamiliar), the subject offers a free field to the constructive imagination. Yet even so, one would think it must be obvious that the nation which has produced a Teniers, a Jan Steen, and—in some of his moods—a Rembrandt, could not be entirely destitute of humour. The estimate of its quality may be a question of taste; but—though many people practically do adopt this form of logic—we cannot make the fact of our not finding it to our liking a ground for denying its existence. Of course, before determining what the humour of a nation is like, we need to know what is that nation’s intellectual bent as a whole, and what forces have been at work to determine its character. On this point we may quote a paragraph or two from a Dutch writer, J. H. Hooijer, whom we shall meet again in the course of these pages. He is describing a village in North Holland, in the heart of the fat meadow-lands, famous for the production of Dutch cheeses. “The same village which you find so depressing this November day,—so damp, so clammy, so dripping with water,—makes a very different impression when Spring, with full hands, has showered her blossom-snow over the orchards, or in the autumn, when the trees are hanging full of golden pears or rosy apples. Greener meadow-land is nowhere on earth, unless it be in the Emerald Isle itself. The rich green pastures have velvety lights in the sunshine, and the splendid cattle—their dappled skins smooth and shining as silk—show out to advantage against it—colour on colour. At such times there is a glow of colour in the whole landscape, which, strange as it may sound, reminds one of the South,—a glow one might almost think was stolen from the palettes of the Old Masters. Every breath you draw is perfumed with new milk and flowers, mingled with the salt smell of the sea. There is a fulness of outward life—a bubbling up and overflowing of vital juices,—for which they had an eye and a heart, those great old realists. The man who despises a rich clover pasture, speckled here and there with white-fleeced sheep; who cannot spare a look for the magnificent horned cattle that stand staring at you, with dreamy, half-sad gaze, over the fence, while Geertje’s black eyes flash at you from behind the milking-pail,—well, he need not come to North Holland. Intellects of this sort, exclusively devoted to the contemplation of the sublime, will find everything ugly in these parts. To such an one our Old Masters have nothing to say; for him, Paul Potter’s art is a mere waste of time, and many a racy bit of Vondel trivial nonsense. Happily the cheery sun is of another mind, and his smile falls well-pleased on the endless emerald plain. He nurses it, feeds it, warms it,—he sweetens the blades of grass for the palate of the pampered cow. And sometimes, just before setting, he draws along the horizon, with purple finger, broad streaks of crimson fire, and then the dykes flame out like ruby bands winding over the green velvet robe of the earth, and you wish for the power of wielding the brush, so as to throw on canvas what one might almost call these brutal effects of colour.”

The humorous side of Dutch culture of the seventeenth century is obscured by a change that took place around 1670. Religious treatises and books of manners warning against laughter contributed to a new image, that of the humourless, Calvinist Dutch. Mainly based on a manuscript with some two thousand jokes, the lost laughter of the Golden Age is reconstructed and analyzed. Most jokes are crude and obscene, and they throw new light on attitudes towards sexuality, religion and other aspects of life.

Sean Condon has moved to Amsterdam, he's married, and he and his wife are unemployed. As he explores the strange habits of the Dutch and tries to avoid being deported, Sean also keeps a wonderfully self-deprecating eye on the strange business of writing about yourself and the absurdities of everyday life.

Humour is without doubt a vital element of the human condition but it has rarely been the subject of serious historical research. Yet a closer look at jokes and other comic phenomena shows us that the nature of humour changes from one period to another, and that these changes can provide us with important insights into the social and cultural developments of the past. This important and highly original book sets out to explore the terra incognita of humour through the ages - from jokes and stage humour in Greece and Rome to the jestbooks of early modern Europe, from practical jokes in Renaissance Italy to comic painting during the Dutch Golden Age, from Bakhtin's conception of laughter to the joking relationships of anthropologists. These innovative accounts move humour into the centre of social and cultural history and throw an unexpected light on life and manners through the ages.