a ground plan of Amsterdam, as it appeared in the beginning of the thirteenth century, the hook of land in front of the town facing the Y is called Groote Gods Huisland.
As the flag of some European power, floating from a rude fort, proclaimed to the bold navigator of the fifteenth century that the land he coveted already had an owner, so this title appears to claim Amsterdam from the first moment it is discovered in history as a city belonging to the Kingdom of Heaven.
How it failed to fulfil its calling I propose to tell.
I. From one of those vast forests where the ancient Germans dimly sought the All-Father, a tribe emerged into the marsh land at the mouth of the Rhine. Gladdened by the sight of its rich pastures, they called it Bet-auw, good meadow. Converted to the Christian faith by missionaries of their own race from England and France, the precious seed was kept alive, and in the thirteenth century still more freely sown by the institutions of the Beguines and Beghards, by the Lollards and the Franciscans, and by the Brothers of the Common Lot. These societies, mystical and communistic, sprang from the people, sympathized with the poor, prayed with them, preached to them, nursed them when sick, and taught their children.
Certain "humble and holy men of heart" exercised considerable influence over this popular faith, purifying and elevating it. Such an one was John Ruysbroek]], prior of Grünthal, who numbered among his disciples Tauler and Gerard Groot. The latter, animated by the sight of the brotherhood at Grünthal, instituted at Zwolle the society known as the Brothers of the Common Lot.
This fraternal union was as like as circumstances would permit to the apostolic pattern. The brothers obtained a simple livelihood, partly by manual labor, partly by friendly gifts, but they never begged. What they thus obtained or possessed was held in common. Their brother-houses and schools were soon found in most of the chief cities of the Netherlands. In that of Zwolle lived the venerated author of "The Imitation," whose long life was spent in quiet work as a Brother of the Common Lot.
Besides teaching their children the brothers labored incessantly to enlighten the people by short sermons. Each city had its preacher. Giesebert Dou of Amsterdam is mentioned by Thomas à Kempis in connection with Gerhard and Florentius, the founders of the society, and he doubtless preached on the same theme as his companions. What that theme was we can have no doubt when we learn that the ignorant of those days spoke of "Jesus" as "the God of the Beguines" Ruysbroek is described as "mystical but practical," such were his disciples in the Netherlands.
In the life of John Wessel, a disciple of Thomas à Kempis, we see how the Brothers of the Common Lot prepared the way for the Reformation; but what manifests that fact still more is that nowhere, not even in Germany itself, did that movement receive a better welcome than among the people whose minds these brothers had formed. The Reformation made its way at once throughout the Netherlands, and it was the Dutch who most frequently recruited its advanced guards and forlorn hopes.
II. Before the twelfth century, Amsterdam has no history. But during that period, as well as in the previous century, a series of irruptions of the North Sea turned Lake Flevo into the Zuyder Zee. The treasures of the ocean were thus opened up to the inhabitants of the village of Amstelredam. It is an old saying that "Amsterdam was built on the backbone - of a herring."
Nature and man — blind, cruel ,greedy — these were the twin foes with which the Netherlanders had to fight. As the ancient people they so much resemble, they were "burnt with fire, but not consumed."
From the obscure background of mediæval history we behold emerge, like the phantasms of half-finished dreams, scenes in which a portion is photographed more vividly than anything we see when awake, but of which we know not the beginning, and which ends as abruptly as it began.
Thus, in 1258, the Amsterdammers appear, making common cause with the people of Kemmerland, Friesland, and Waterland, who had risen against their nobles, declaring that they would expel them from the country and raze their castles. The Lord of Amstel consents to lead his people against Utrecht, where the revolution is accomplished. But they are defeated in besieging Haarlem, and the insurrection seems to collapse.
Next comes a story of turbulence and bloodshed. The murder of Count Floris V. is a favorite subject of the Dutch drama. In this disloyal deed, Gysbrecht, lord of the Amstel, plays a leading part, and as a result loses his rights over Amsterdam, which reverted to the counts of Holland.