THE BUILDER, SEPTEMBER 1918

THE SYMBOLIC LIGHTS
BY BRO. WIDLEY E. ATCHISON, ASST SECRETARY

"A lodge has three symbolic lights; one of these in the East, one
in the West, and one in the South. There is no light in the North,
because King Solomon's Temple, of which every lodge is a
representation, was situated so far north of the ecliptic, that the
sun and moon, at their meridian height, could dart no rays into the
northern part thereof. The North, therefore, we Masonically term a
place of darkness."--Monitor.

THE WRITER must confess to preconceived ideas of his own in regard
to the location in the lodge-room of the "representatives of the
Three Lesser Lights"; ideas which to his mind, were well-founded.
But the present investigation of the subject reveals a wide
divergence of opinion, and has convinced him that a surprising
number of other brethren are possessed of conceptions widely at
variance with his.

Nothing more or less than "custom" or "convenience" seems to govern
the location of these symbolic lights in many varied positions in
the different Grand Jurisdictions of America. In at least one
jurisdiction the ritual does not specifically require that they
shall be placed in a triangular form "about the altar" but "about
the lodge." Hence in that particular jurisdiction it would be
perfectly proper to place them singly or in a group north, south,
east or west of the altar, or even in any part of the lodge-room
distant from the altar.

The custom of grouping the symbolic lights in triangular form about
the altar does not prevail, so far as we are able to learn, in
Great Britain and other European countries. In England and Scotland
in particular they are placed at the stations of the Master and
Wardens. One theory of this custom (1) is given as follows:

The medieval lodge was a frame building, constructed of planks, and
erected close to the spot where a church or other religious edifice
was in process of building. It had three main windows--one in the
East, one in the West, and one in the South. There was none in the
North, because the lodge was always built on the southern side of
the church and close to it on account of the advantages of light
and warmth presented by a southern aspect. Hence a window in the
North would have been useless. These windows were termed by the
craft the "three great lights", the words lichter, light, and
windows being synonymous. We find in Vetruvious and in cicero the
word lumina, or lights, used to denote windows.

These windows are always represented on the early tracing boards
and are distinctly alluded to in our old rituals of 1725 and 1730.
In the latter they are termed "fixed lights", their uses being to
"light the men to, at and from their work"; and in a note it is
expressly stated that these fixed lights "are three windows
supposed to be in every room where a lodge is held."

At these three windows were seated the Master and his two Wardens;
the Fellowcrafts had their appropriate positions, and the
Apprentices were placed in the North as they required less light
than the more skillful and advanced Fellowcrafts. The ritual of
1730 alludes to this fact and places the Junior Entered Apprentice
in the North, his business being "to keep off all cowans and
eavesdroppers." This is explained by the fact that the narrow space
between the northern wall of the lodge and the southern wall of the
church would form a convenient hiding place for cowans and
eavesdroppers, and hence the duty of the Junior Entered Apprentice.

On the Master's table at the east window were placed the Bible,
Square and Compasses; the former as a token of devoutness and the
latter, not merely as the peculiar implements of the Master, but
also a sign or mark of the Fraternity.

The Craftsmen while busied at their labors well knew that they
received the light necessary for their work from the three great
windows in the East, South and West; but they also knew that an
inward, or mental light was even more necessary, and without it
they could not properly complete their task. As expressive symbols
of that mental light, they accepted the implements of the Master
and the sacred Book which were displayed on the table; for the
Bible was given to them as the rule and guide of their faith and
practice; the Square was an ancient symbol of the law, hence among
the Greeks and Romans the expression kanon or gnomon tuo nomon and
norma legis; and the compasses was an appropriate emblem of that
fraternal conduct which should characterize their dealings with all
mankind, and more especially within their own circles. These three
Great Lights thus inculcated a knowledge of God, of themselves and
of mankind.

The three lesser lights of Masonry are derived from the same
source. The actual work of the Masons was performed during the
hours of daylight. When, however, the brethren met for social
enjoyment or business at night, artificial or candle light became
necessary. The officers retained their usual positions and before
each was placed a candle. These three candles were now termed "the
lesser lights," and the idea of the sun, moon and Master was
connected with them.

In the ritual of 1736 the three lesser lights are described as
"three large candles placed on high candlesticks; they represent
the sun, moon, and Master Mason." When in the course of time the
practice was introduced of holding lodges in taverns, or
ordinary-houses, the three great windows disappeared but the three
candles were retained. The oblong square formerly represented by
the lodge itself could no longer be properly represented, either in
form or situation, by the meeting- room of an ordinary-house, and
its place was supplied by the "drawing upon the floor," consisting
of an oblong square drawn with chalk and charcoal. The places of
the officers were removed from the walls to the interior of the
drawing, while the rest of the brethren stood around.

Subsequently this custom was again changed and the places of the
officers and candles were removed outside of the drawing. Again, in
later times, for the purpose of convenience, the oblong square was
painted upon a movable carpet or tapis and when this custom had
once been adopted it soon led to the introduction of more and more
emblems upon the carpet until the original symbolism of the latter
was entirely lost. In America the use of the carpet has been
totally discontinued, its place being taken by the altar which was
formerly the Master's table, and which has been transferred from
the East to the center of the lodge.

Sun-worship played a prominent part in the religion of the ancients
and was introduced into the mysteries, says Mackey, (2) not as a
material idolatry, but as a means of expressing an idea of
restoration to life from death, drawn from the daily reappearance
in the East of the solar orb after its nightly disappearance in the
West. The Gnostics derived many of their symbols from the Mithraic
initiations, in which sun-worship played an important part. These
again exercised their influence upon the medieval Freemasons. Thus
it is that the Sun has become so prominent in the Masonic system;
not as an object of worship, but purely as a symbol, the
interpretation of which is presented in many different ways. As the
source of material light the sun reminds the Mason of that
intellectual light of which he is in constant search. But it is
especially as the ruler of the day, giving to it a beginning and
end, and a regular course of hours, that the sun is presented as a
Masonic symbol. Hence, of the three lesser lights, we are told that
one represents or symbolizes the sun, one the moon, and one the
Master of the lodge, because as the sun rules the day and the moon
governs the night, so should the Worshipful Master rule and govern
his lodge with equal regularity. And this is in strict analogy with
other Masonic symbolism. For if the lodge is a symbol of the world,
which is thus governed in its changes of times and seasons by the
sun, it is evident that the Master who governs the lodge,
controlling its time of opening and closing, and the work which it
should do, must be symbolized by the sun.

"The sun is the symbol of sovereignty, the hieroglyphic of royalty;
it doth signify absolute authority," says Gwillim.

This representation of the sun as a symbol of authority, while it
explains the reference to the Master, enables us to amplify its
meaning and apply it to the three sources of authority in the
lodge, and accounts for the respective positions of the officers
wielding this authority. The Master, therefore, in the East is a
symbol of the rising sun; the Junior Warden in the South, of the
meridian sun; and the Senior Warden in the West, of the setting
sun.

In the ceremonies attendant upon the lighting and extinguishing of
the three symbolic lights, why should we not carry out this
reference to the sun's daily journey, as we do in our rite of
circumambulation ? In fact, this is done in one Grand Jurisdiction,
and possibly in others, by the officers of the lodge whose duty it
is to attend to these matters. In lighting the lights the one in
the East is attended to first, followed respectively by those in
the South and West, thus symbolizing the opening of the day. In
extinguishing the lights at the close of Masonic labors, the same
detail is carried out, significant of the growing darkness first
apparent in the East, thence in the South and West.

Compare this practice with the custom obtaining in many
jurisdictions of simply snapping a button to light or extinguish
the electric lights all at the same instant.

Manifestly this ceremonial cannot be carried out by the use of
electrical substitutes, especially where the three "imitation"
candles are all on one circuit, and therefore in lodges where such
substitution is permitted, this symbolism would be lost.

But why should we not abolish the substitutes? Our predecessors in
the days before electric lights were available got along very well
with their actual "burning tapers", or candles.

The general excuse offered for the employment of the electric
imitation is that the tallow or paraffine candle is "mussy"; that
the drippings fall to the floor, and in warm weather the candles,
after burning a short time, become softened and have a tendency to
curve from an upright position. Such troubles may be easily
overcome by the use of an ingenious contrivance consisting of a
hollow metal tube, white enameled, in which the candle is inserted
from the bottom leaving only the wick protruding at the top. The
tube is longer than the candle, and after the candle has been
inserted the tube is placed over the top of the candlestick. As the
candle is consumed by the flame at the top, the weight of the tube
is such that it slides down over the top of the candlestick and the
candle is forced upward in the tube as it is consumed, leaving the
wick always just above the top of the upper opening. There are no
drippings to fall to the floor, and since the body of the candle is
contained within the tube it cannot therefore become bent out of
its upright position.

In his report for 1916, as Chairman of the Committee on Foreign
Correspondence of the Grand Lodge of Colorado, Brother Lawrence N.
Greenleaf raised a question concerning the "Symbolism of the
Burning Taper," with especial emphasis on the "burning". Another
studious brother of the "Gild of Fraternal Correspondents"
thereupon began an investigation the result of which gives us some
pertinent facts relative to the matter. He says: (4)

This correspondent has not thus far found the leisure to look up
the symbolism of candles in religious worship, but the study of
their use is quite a simple matter. They were so used prior to the
Christian era, for the elder Pliny, who flourished in the first
century of that era, tells us in his Natural History that the
Romans employed them at funerals, making them out of different
kinds of rushes. The rush formed the wick and was probably drawn
through melted wax or grease, something after the manner of the old
rush-lights.

The extensive use of candles or tapers in the ritual of the Roman
Catholic church is well known. The second of February is known as
Candlemas Day (candle mass) and on that day, there is a blessing of
candles by the clergy and a distribution of them to the people, by
whom they are in some churches lighted and carried in procession.
Candlemas Day is also observed by Catholics as the festival of the
Purification of the virgin Mary, and hence some writers have
supposed the candle bearing on that day to refer to simeon's words:
"a light to lighten the Gentiles."

It would be interesting, as Brother Greenleaf remarks, to know
whether there is any symbolism in a burning taper with special
emphasis on "burning". Years ago it was customary to mark divisions
of time by the burning of certain makes of candles down to certain
marks left on them. In England, prior to the Reformation, a meaning
was attached to the size of candles and the manner in which they
burned during the procession. The reserved portions of the candle
were also supposed by the populace to possess a strong supernatural
virture, Thus we find in Barnaby George's translation of Naogeorgus
in the "Popish Kingdom," as printed in Ellis' edition of Brand's
"Popular Antiquities," these lines:

This done, each man his candles lights,
Where chiefest seemeth he
Whose taper greatest may be seen
And fortunate to be
Whose candle burneth clear and bright;
A wondrous force and might
Doth in these candles lie, which if
At any time they light
They sure believe that neither storm
Nor tempest doth abide.
Nor thunder in the skies be heard
Nor any devils spied
Nor fearful spirits that walk by night, 
Nor hurts or frost or hail, etc.

It is, of course, possible to imagine a certain amount of symbology
for burning candles in the lodge. They may represent the light of
truth, the torch of knowledge or the light referred to in the
second verse of the last chapter of the book of Ecclesiastes.
Though truth is unchanged and unchangeable, our knowledge of it
here can only be "in part," and consequently "more light," both in
Masonry and in every department of Knowledge should be our constant
aim. The taper burning more or less slowly, but always surely
towards its inevitable end and formerly employed, as we have seen,
to mark the passage of time, may be considered as fitly
representing the light referred to by the wise man in his
injunction to "Remember now thy Creator in the days of thy youth,
while . . . the light . . . be not darkened."
* * *

In regard to the substitution of gas or electric light for candles,
it may or may not be of interest to Brother Greenleaf and others,
to know that the Roman Catholic church, which uses candles so much
in its ritual, does not tolerate the substitution for them of more
modern forms of artificial lights, either in the case of the
essential lights on its altars or in that of the tapers employed
around the catafalque at funerals. Extra illumination is now made
by means of electricity in many churches, even about the altars,
but never in the case of the essential altar lights.

An interesting history of the use of candles in the Roman Catholic
ritual, with an account of their symbolism to members of that
church, has been kindly furnished to the writer, in answer to his
inquiries, by a learned theologian who is both a Doctor and a
Professor of Divinity, and is, therefore, an authority upon the
subject whereof he speaks. May it not be that the original
employment of candles in Freemasonry was necessitated, as in the
case of the Roman Catholic church, by the darkness of the
subterranean or other concealed quarters, in which its votaries
found it necessary in the Dark Ages to hold their assemblies, and
that the use of them has been perpetuated, not only as a symbol of
human progress from the darkness of ignorance to the increasing
Light that comes with the pursuit of Knowledge, and Freemasonry's
constant aim to contribute to this upward progress of the race, but
also--as in the case of the church in question--because of the
early associations connected therewith.

The information which has come to us from the source above referred
to, reads as follows:

"Lights have always been connected with sacrifice and the worship
of God. We find that a light, of purest olive oil, was ever to burn
in the Tabernacle of the Old Testament, vide Exod. xxvii., 20-21.
This would suffice to explain the presence of lights in the
sacrifice of the New Testament. But there is to be added the
necessity of using them in the early church. Christianity was
prescribed for centuries and in the great centres of the Roman
Empire, chiefly in Rome, it had no right to existence, and had to
take refuge in the catacombs. There the Christians met, in the
bowels of the earth, for the celebration of mass, the reception of
the sacraments, and instructions in the faith. Lights were
consequently an absolute necessity in that subterranean refuge.
This association of lights with mass and sacraments was too dear to
the Church not to endure after she came to her place under the
light of day, and was free to take it under God's open sky. Lights
therefore, became a ritual obligation, and the faithful who had
seen them used in the catacombs, expected to find them in the
churches at mass and all the liturgical ceremonies. In these
countries, olive oil was used--naturally--being the common oil that
served for lighting purposes. And, of course, it was pure oil, as
God's worship required the best, and forbade admixture of foreign
and less worthy elements. Candles were not used on the altars for
many centuries after. They were carried by the acolytes, etc., and
placed about the altar steps, but not on the altar. Lamps were hung
about and around the altar, filled with pure olive oil. But candles
used at mass were of beeswax, and for the same reasons, viz.,
facility of obtaining the material, rejection of mixture with baser
compounds, these candles were of pure wax. When later the candles
were placed on the altars as today, these candles of pure beeswax
were required. The mind of the church has always been that what is
best and purest should be used in God's service. Hence, she
prescribed pure beeswax for the candles. This is a matter of
legislation. There are formal and clear rules on this point.

"1. The candles must be beeswax, vide, for instance, Decision of
Congregation of Rites, Sept. 4, 1875.

"2. These candles are prescribed for mass and for the
administration of the sacraments. The two candles lighted at low
mass, and the six at high mass, must be of beeswax. As also, the
Paschal candle.

"3. Other candles used for ornament, for devotional purposes, are
not included in this ruling. Lamps of oil may be used upon the
altar, but when mass is said, there must be two candles of beeswax.

"4. Owing to climatic and economic reasons, in countries far
removed from the basin of the Mediterranean, allowances have been
made, and an admixture is permitted. For candles used during mass
on the altar, the beeswax must be in greatest proportion; as for
the Paschal candle, too. The other candles, in greater part, or in
notable part of beeswax. Vide Cong. of Rites, Dec. 14, 1904. These
regulations were formal and binding.

"As to the symbolism of candles, we must recall the use in the Old
Testament, and its perpetuation in the New.

"Sacrifice means the destruction of a victim in expiation of sin.
Man substitutes a victim in his own stead, and offers it in his own
place. These victims were not only animals, as in the Old Temple,
but also other things, as lights (oil), incense, wine poured out,
etc.

"Just as the victims, animals, etc., should be without defect for
God's worship demands what is best, so the other things offered
should be unadultered. Consequently, its was pure olive oil that
was prescribed in Exod. 20, and pure oil and pure beeswax should
enter into the sacrificial worship of the New Testament. All the
sacrifices of the Old Testament were merely the shadow of the
Sacrifice of the Cross and of the mass, which is its continuation.
So that the idea of purity of the material is inherent to the
sacrificial use.

"The use of electric lights is forbidden when they would replace
the candles at mass or in the administration of the sacraments, or
in benediction. They may be used about the altar, for illumination,
or ornament. A recent ruling from Rome forbade their use upon the
altar for these purposes. All the bishops have not yet promulgated
this ruling, and until a bishop of a diocese does so, it does not
come into effect. Hence, some differences in the use of electric
lights upon or about the altar."

It should not, we feel, be necessary to offer any apology to any of
our brethren, whatever their religious faith, for printing the
above exactly as we have received it. To those members of the
Fraternity who are accustomed to the use of the lights so kindly
and so interestingly described above in their own places of
worship, and to many more of us who delight in the study of ancient
symbology, there is much therein that is particularly striking and
instructive. Others will understand, that for Masons in general,
any of the symbolism of the last nineteen hundred years to which
reference is made in the above contribution is mainly interesting
as affording to students of our rituals the opportunity of judging
to what extent, if any, our use of candles is connected with that
employed in the Roman Catholic church, and what reasons exist, if
any, against changing them for electrically lighted imitation
candles, especially in view of the fact that such proposed change
has met with strenuous adverse criticism in the United states. With
this explanation, we believe ourselves justified in printing the
above information just as it has reached us, and in thus
contributing to cast upon this "burning" question, all the "light"
at our disposal .

ARRANGEMENT OF LIGHTS WITH REFERENCE TO ALTAR IN AMERICAN AND
CANADIAN JURISDICTIONS

In the following diagrams showing the manner of arranging the
symbolic lights in the various Grand Jurisdictions, it will be
noted that in every instance the arrangement is in triangular form-
-some states adopting the right-angled triangle and others the
equilateral --; the triangle being universally recognized as a
symbol of Deity.

To the Mason who has never visited lodges outside of his own
jurisdiction a comparison of the location of the symbolic lights in
other jurisdictions should prove interesting. A letter sent out
from the Secretary's office to every Grand Secretary in the United
States and Canada resulted in the receipt of diagrams showing the
arrangement of the lights in nearly every Grand Jurisdiction, and
eleven different plans are here exhibited.

Figure 1. Right angled triangle, apex at northwest. Lights at
northeast, southwest and northwest corners of altar.

Adopted in Alabama, Pennsylvania and Wyoming. 

Figure 2. Right-angled triangle, apex at southeast. Lights at
northeast, southeast and southwest corners of altar.

Adopted in Connecticut, South Dakota and Virginia.


Connecticut. Some lodges in this jurisdiction group them in
triangular form directly south of altar, as in Figure 5.

South Dakota. Several lodges use electric lights on a single-base
standard having three branches for the lights, placing them at the
northeast corner of the altar.

Figure 3. Right angled triangle, apex at southwest. Lights at
southeast, southwest and northwest corners of altar.

Adopted in Georgia.

Figure 4. Equilateral triangle, apex at south. Lights centered
directly east, south and west of altar.

Adopted in Arkansas.

Figure 5. Equilateral triangle, apex at south. All lights grouped
on south side of altar.

Adopted in Arizona, British Columbia, California, Idaho, Illinois,
Kentucky, Nebraska, Missouri, Nevada, Nova Scotia, Utah, Vermont,
wisconsin and Wyoming.

British Columbia. Canadian and American working lodges follow no
fixed rule, some placing the lights in this position, and others in
the form shown in Figure 7. English working lodges follow the
English custom of placing them at the stations of the three
principal officers.

California. Placed in this form "for convenience."

Idaho. This plan is general, but there is no fixed rule.

Kentucky. No uniform rule, but the general practice is to place
them in this form. Personal reasons of Grand Secretary Jackson
given as "because there was no light in the North. In triangular
shape so as to diffuse greater light to aid reading the Great
Light."

Louisiana. Prior to ten years ago the lights were arranged around
the three sides of the altar farthest from the north side of the
lodge room and the explanation was then given as "three burning
tapers arranged in a triangular form around the altar." After that
time the verbiage of the description was changed to "three burning
tapers arranged in a triangular form about the altar," and the
lights were then placed on the south side.

Montana. This form was adopted by the Grand Lodge some twenty years
ago on the ground that the majority of Grand Lodges so placed them.

Missouri. Placed in this position because the south is "the place
of the sun at its meridian height," and "a place of light."

Nevada. This custom established "by precedent."

Texas. This form is generally used because the lights are grouped
on a standard having a single base, with three prongs for the
lights. Some lodges use individual candlesticks and arrange them
otherwise.

Utah. The conclusion of Grand Secretary McCarty, who consulted
several Past Grand Officers in the matter, is that when the first
Utah lodges were established the brethren instrumental in
organizing them followed the custom prevailing in their mother
jurisdictions and that the practice eventually became an "unwritten
law" or custom of the Grand Jurisdiction of Utah.

Figure 6. Equilateral triangle, apex at north. All lights grouped
on north side of altar.

Adopted in Iowa, Kansas and Minnesota.

Iowa. This form is the general custom in this jurisdiction,
although the ritual simply says the lights are to be placed in a
triangular form "about the lodge. Hence it would be perfectly
proper to place them in a triangular form in any other part of the
lodge, near or distant from the altar, or even at the stations of
the three principal officers similar to the English practice.

Minnesota. At the Annual Communication of the Grand Lodge in
October, 1867, a committee of five was appointed, of which E. P.
Barnum was chairman, to formulate the "work" for this Grand
Jurisdiction and report at the next Annual Communication, which
they did and exemplified the work before Grand Lodge, which adopted
it as exemplified. In arranging the lights at the altar they
decided to place them on the north, instead of the south side, as
some of the lodge rooms in those early days were so narrow that it
was not practical for the Senior Deacon and candidate to pass
between the lights and the station of the Junior Warden.

Figure 7. Equilateral triangle, apex at south. East and West lights
opposite northeast and northwest corners, South light centered
directly south of altar.

Adopted in Colorado, British Columbia, Michigan, Ohio and Manitoba.

Colorado. Brother W. W. Cooper, Grand Lecturer, says:

"This method of placing the lights is probably based on local
custom. No doubt the influence of Dr. Albert G. Mackey had much to
do with the establishment of the custom, as he specifically
recommends this arrangement in his Monitor, which was the standard
in this jurisdiction for many years.

"Dr. Mackey also resided temporarily in Colorado, and on one
occasion, when visiting the Grand Lodge, addressed the Grand Lodge
on the subject of the lights.


"The use of the lights to form an equilateral triangle was also
advocated by Albert Pike.

"One reason for placing them in this manner is that the equilateral
triangle is a great and ancient symbol of the deity. We cannot read
or understand the Great Light without assistance which is furnished
by the reason or intelligence which comes to us from God, who is
symbolized by the equilateral triangle."

British Columbia. See reference under explanation of Figure 5.

Michigan. This is considered the best plan to represent the East,
South and West.

Ohio. Thus located to interpret the ritual.

Manitoba. American working lodges place the lights in this
position. They are not lighted in the second and third degrees.

Figure 8. Equilateral triangle, apex at south. East and West lights
on a direct line with the north side of altar; South light centered
directly south of altar.

Adopted in District of Columbia.

Figure 9. Equilateral triangle, apex at south. East and West lights
on a direct line with the south side of altar; South light centered
directly south of altar.

Adopted in Indiana.

Grand Secretary Prather says this arrangement was advocated by
Brother Rob Morris and so taught in the Indiana Monitor.

Figure 10. Equilateral triangle, apex at east. Grouped north and
east of altar.

Adopted in Massachusetts.

Some lodges in this jurisdiction follow the English custom of
placing the lights at the Master's and Wardens' stations.

A cut of the lodge room in the Masonic Temple at Cristobal, Canal
Zone, (under jurisdiction of the Grand Lodge of Massachusetts,)
shows the lights arranged as in Figure 7.

Figure 11. Equilateral triangle, apex at west. Grouped directly
east of altar.

Adopted in Maryland.

Grand Lecturer Seipp describes this triangular arrangement as
symbolic of Deity and perfection, which is the moral, mental and
spiritual aim of the candidate in the three degrees.

(1) Freemasons Magazine, vol. XXIV, p. 340.

While we cannot vouch for the authenticity of this explanation of
the origin of the lesser lights, perhaps some of our English or
Scotch brethren or other members of the Society who may have access
to the rituals of 1725, 1730 and 1736, may be able to confirm the
allusions.

Fort, in his "Early History and Antiquities of Freemasonry," p.
294, states that this theory of the windows was advanced by Krause,
but he (Fort) discredits it, saying that the assumption is
unquestionably incorrect, and lacks the essential elements, as
usually elucidated, of symbolism. However, MacBride, in his
"Speculative Freemasonry," p. 74, refers to the lights as "three
windows."

(2) Mackey's Encyclopedia, 1917 edition, p. 737.
(3) Idem, p. 736.
(4) Kentucky Masonic Home Journal, January 1, 1917.

We regret our inability to give the name of the brother who made
this investigation, since it was not appended to the article. If
some member of the Society can enlighten us as to the authorship we
shall be glad to make proper acknowledgment in a future issue of
THE BUILDER.
