faces, but nothing of the environment save a single sprig of holly suspended from the lamp. From what forgotten brake it came with a message of cheer, a thought of wife and children across the sea waiting their summons, God knows. The shop is their house and home. It was once the hall of the tenement; but to save space, enough has been walled in to make room for their bench and bed. The tenants go through the next house. No matter if they are cramped; by and by they will have room. By and by comes the spring, and with it the steamer. Does not the green branch speak of spring and of hope? The policeman on the beat hears their hammers beat a joyous tattoo past midnight, far into Christmas morning. Who shall say its message has not reached even them in their slum?

Where the noisy trains speed over the iron highway past the second-story windows of Allen street, a cellar door yawns darkly in the shadow of one of the pillars that half block the narrow sidewalk. A dull gleam behind the cobweb-shrouded window-pane supplements the sign over the door, in Yiddish and English: “Old Brasses.” Four crooked and moldy steps lead to utter darkness, with no friendly voice to guide the hapless customer. Fumbling along the dank wall, he is left to find the door of the shop as best he can. Not a likely place to encounter the fastidious from the Avenue! Yet ladies in furs and silk find this door and the grim old smith within it. Now and then an artist stumbles upon them, and exults exceedingly in his find. Two holiday shoppers are even now haggling with the coppersmith over the price of a pair of curiously wrought brass candle-sticks. The old man has turned from the forge, at which he was working, unmindful of his callers roving among the dusty shelves. Standing there, erect and sturdy, in his shiny leather apron, hammer in hand, with the firelight upon his venerable head, strong arms bared to the elbow, and the square paper cap pushed back from a thoughtful, knotty brow, he stirs strange fancies. One half expects to see him fashioning a gorget or a sword on his anvil. But his is a more peaceful craft. Nothing more warlike is in sight than a row of brass shields, destined for ornament, not for battle. Dark shadows chase one another by the flickering light among copper kettles of ruddy glow, old-fashioned samovars, and massive andirons of tarnished brass. The bargaining goes on. Overhead the nineteenth century speeds by with rattle and roar; in here linger the shadows of the centuries long dead. The boy at the anvil listens open-mouthed, clutching the bellows-rope.

In Liberty Hall a Jewish wedding is in progress. Liberty! Strange how the word echoes through these sweaters’ tenements, where starvation is at home half the time. It is as an all-consuming passion with these people, whose spirit a thousand years of bondage have not availed to daunt. It breaks out in strikes, when to strike is to hunger and die. Not until I stood by a striking cloakmaker whose last cent was gone, with not a crust in the house to feed seven hungry mouths, yet who had voted vehemently in the meeting that day to keep up the strike to the bitter end,—bitter indeed, nor far distant,—and heard him at sunset recite the prayer of his fathers: “Blessed art thou, O Lord our God, King of the world, that thou hast redeemed us as thou didst redeem our fathers, hast delivered us from bondage to liberty, and from servile dependence to redemption!”—not until then did I know what of sacrifice the word might mean, and how utterly we of another day had forgotten. But for once shop and tenement are left behind. Whatever other days may have in store, this is their day of play, when all may rejoice.

The bridegroom, a cloak-presser in a hired dress-suit, sits alone and ill at ease at one end of the hall, sipping whisky with a fine air of indifference, but glancing apprehensively toward the crowd of women in the opposite corner that surrounds the bride, a pale little shop-girl with a pleading, winsome face. From somewhere unexpectedly appears a big man in an ill-fitting coat and skull cap, flanked on either side by a fiddler, who scrapes away and away, accompanying the improvisator in a plaintive minor key as he halts before the bride and intones his lay. With many a shrug of stooping shoulders and queer excited gesture, he drones, in the harsh, guttural Yiddish of Hester street, his story of life’s joys and sorrows, its struggles and victories in the land of promise. The women listen, nodding and swaying their bodies sympathetically. He works himself into a frenzy, in which the fiddlers vainly try to keep up with him. He turns and digs the laggard angrily in the side without losing the meter. The climax comes. The bride bursts into hysterical sobs, while the women wipe their eyes. A plate, heretofore concealed under his coat, is whisked out. He has conquered; the inevitable collection is taken up.

The tuneful procession moves upon the bridegroom. An Essex-street girl in the crowd, watching them go, says disdainfully: “None of this humbug when I get married.” It is the straining of young America at the fetters of tradition. Ten minutes later, when, between double files of women holding candles, the couple pass to the canopy where the rabbi waits, she has already forgotten; and when the crunching of a glass under the bridegroom’s heel announces that they are one, and that until the broken pieces be reunited he is hers and hers alone, she joins with all the company in the exulting shout of “Mozzel tov!” (“Good luck!”). Then the dupka, men and women joining in, forgetting all but the moment, hands on hips, stepping in time, forward, backward, and across. And then the feast.

They sit at the long tables by squads and tribes. Those who belong together sit together. There is no attempt at pairing off for conversation or mutual entertainment, at speech-making or toasting. The business in hand is to eat, and it is attended to. The bridegroom, at the head of the table, with his shiny silk hat on, sets the example; and the guests emulate it with zeal, the men smoking big, strong cigars between mouthfuls. “Gosh! ain’t it fine?” is the grateful comment of one curly-headed youngster, bravely attacking his third plate of chicken-stew. “Fine as silk,” nods his neighbor in knickerbockers. Christmas, for once, means something to them that they can understand. The crowd of hurrying waiters make room for one bearing aloft a small turkey adorned with much tinsel and many paper flowers. It is for the bride, the one thing not to be touched until the next day—one day off from the drudgery of housekeeping; she, too, can keep Christmas.

A group of bearded, dark-browed men sit apart, the rabbi among them. They are the orthodox, who cannot break bread with the rest, for fear, though the food be kosher, the plates have been defiled. They brought their own to the feast, and sit at their own table, stern and justified. Did they but know what depravity is harbored in the impish mind of the girl yonder, who plans to hang her stocking overnight by the window! There is no fireplace in the tenement. Queer things happen over here, in the strife between the old and the new. The girls of the College Settlement, last summer, felt compelled to explain that the holiday in the country which they offered some of these children was to be spent in an Episcopal clergyman’s house, where they had prayers every morning. “Oh,” was the indulgent answer, “they know it isn’t true, so it won’t hurt them.”

The bell of a neighboring church-tower strikes the vesper hour. A man in working-clothes uncovers his head reverently, and