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The Angel Moroni statue -- He represents the restoration of the gospel in the latter days.

Some old photographs show a lamp was originally mounted on the crown atop Moroni's head. That lightwas eventually removed.

Missing features -- Not all the symbolism originally planned for the Salt Lake Temple became a reality,either. For example, an early sketch of the temple by Angell found hanging today in Brigham Young'sguest room at Cove Fort shows that two Angel Moroni statues, one each on the east and west ends,were initially envisioned. Only an eastern statue was ever used for reasons unclear.

Some of Angell's drawings from 1854 show "Saturn stones," complete with rings, located directly abovethe sun stones. These were not ever placed on the temple walls, according to Zimmerman's article in theNew Era.

For perhaps its first few decades, the Salt Lake Temple used to have statues of Joseph and HyrumSmith, one each in niches at the top of the two eastern stairways. These bronze statues were laterremoved and placed elsewhere on the temple block, according to Elder Talmage in "The House of theLord." The empty spaces for these two statues remain and are popular photography spots for weddingparties today.

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EXPLANATION OF MAGIC / OCCULT ORNAMENTATION ONSALT LAKE CITY TEMPLE

(NON-OFICIAL EXPLANATION)

STAR STONES

Forty large upright stars are found at the top of the east towers. Original plans show forty other stars on

the west towers. These five-pointed stars are known as "pentagrams."Ultimately, the pentagram can be traced back to being a symbol of the star, Sirius (from the Greek"scorching"). Albert Pike, premiere Mason and master occultist of 19th century America, identified the"blazing star" which is at the center of every Masonic lodge as the star, Sirius. Sirius is the brightest starin the heavens and is part of the constellation Canis Major ("Great Dog"). For this reason, among others,it is called the "dog star." Because of its brilliance, it was worshipped by the ancient cults of both Sumerand Egypt as a god. It was the center of the stellar tradition in Sumeria. Sirius was known to the Greeksas Sothis and to the Egyptians as Set. Set is the Egyptian religion's devil, and is represented as a dog-headed man. He is called by Masons and Rosicrucians the "Argentinium Astrum" or Silver Star, and isthe patron of the highest three degrees (or spheres) of the magical Tree of Life (from the Cabala.) Hisreputation extends back in literature to the time of the Greek writer, Herodotus.

Sirius rises due east in Egyptian latitudes; hence, it is known as the "Eastern Star" among occultistsbecause of its prominence and magic power. Masonic lodges and most occult lodges are orientedtoward the east because because of the esoteric belief that their power ultimately flows from Sirius orSet.

Magical use: The pentagram is the figure of the microcosm - the magical formula of man. It is the onerising out of the four - the human soul rising from the bondage of the animal nature. It is the true light -the "Star of the morning." It marks the location of five mysterious centers of force, the awakening ofwhich is the supreme secret of white magic. The pentagram has long been believed to be a potentprotection against evil, a symbol of conflict that shields the wearer and the home. The pentagram hasfive spiked wards and a womb shaped defensive, protective pentagon at the centre. Here are fiveelements, four of matter (earth, air, fire and water) and THE quintessential - spirit. These may be arrayedaround the pentagrams points. The word quintessentialderives from this fifth element - the spirit. Tracinga path around the pentagram, the elements are placed in order of density - spirit (or aether). fire, air,water, earth. Earth and fire are basal, fixed; air and water are free, flowing.

The single point upwards signifies the spirit ruling matter (mind ruling limbs); is a symbol of rightness.With two points up and one (spirit) downwards, subservient, the emphasis is on the carnal nature ofMan.

Up until medieval times, the five points of the pentagram represented the five wounds of Christ on theCross. It was a symbol of Christ the Savior. This is in stark contrast totoday where the pentagram is crit icized by modern FundamentalistChristians, as being a symbol of evil.

The church eventually chose the cross as a more significant symbol for

Christianity, and the use of the pentagram as a Christian symbol graduallyceased.

In Mormon theology, the star is often used to illustrate the "telestial" glory,or the third heaven. (See D&C 76:81.)

CLOUD STONESOnly two Cloud Stones adorn the entire temple. They are located high on thecentral tower of the east side, above the dedication plaque. Exact meaningbehind these stones is unclear. Original designs showed a hand with a trumpetprotruding below the cloud, pointing down at the earth. The granite walls of thetemple did not allow the stonemasons to inscribe the detail called for in theplans.The actual stones have no horn, only rays pointing downward.

ALL-SEEING EYEThe All-Seeing Eye is located over the window directly above the Hand ClaspStone. Jehovah said in 1 Kings 8:29 and 9:3 that His eyes would be on theTemple of Solomon always. Heavenly eyes are said to be filled with "light andknowledge" (D&C 77:4; 88:67). On each side, the eye looks out from a veil. Itis said that the Lord can see our actions from behind the veil separatingmortal man from God. It is a reminder that Mormons are a covenant peopleand that God is watching.

An earth stone on the east side of the Salt Lake LDS Temple. Earth

symbolize the spreading of the gospel throughout the world. Th

represent the telestial kingdom. The outside of the temple contains a

of symbols and represent

Two earth stones on the east side of t he Salt Lake LDS Temple. Earth

symbolize the spreading of the gospel throughout the world. Th

represent the telestial kingdom. The outside of the temple contains a

of symbols and represen

Two moon stones are at the upper left and upper right of a portion of

Lake LDS Temple. The stones represent the moon in all its phases, a

represent the middle degree of glory, t he terrestrial kingdom. The ou

the temple contains a wealth of symbols and represen

A close-up view of the constellation on the west side of the Salt La

Temple. Constellation stones are to symbolize that the lost m

themselves through the priesthood. The outside of the temple co

wealth of symbols and represe

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Photo on the left shows the actual stone on the temple; figure on the right isfrom the plans.

SATURN STONES

Above left: Saturn stones as they appear inplans. Above right: the final saturn stoneson the SLC Temple.

MOON STONESLocated about 20 feet off the ground are the Moon Stones. 50 separate MoonStones circle the temple, each adorned with one of the four major phases.Throughout history, the moon has represented many things. To ancient Israel,the moon was the means of keeping track of time so they could know when toperform sacred rituals. Each Moon Stone represents one week of the lunaryear. To Latter-day Saints, the moon is most commonly associated with theTerrestrial Kingdom (see Corinthians 15:40-44, D&C 76). The moonstoneswere ordered carved and positioned by Orson Pratt to coincide with thephases of the moon for the year 1878.

SUN STONES

Myth holds that there are 52 rays on each Sun Stone for the weeks in the solar

year. This is not true. There are only 40 rays on each stone. Latter-day Saintsassociate the sun as a symbol of the Celestial Kingdom (see Corinthians 15:40-44; D&C 76; and JS-H 1:16-17).

Image on the left is an enlargement of the sun stone as it appears on the SLCtemple; the image on the right is a sun stone from the Nauvoo temple.

Right: Close up of moon stone on SLC temple.

HAND CLASP

The Hand Clasp is located directly below the Alpha and Omega Scroll onboth east and west central towers. Mentioned in Galatians 2:9, these are the"Right Hands of Fellowship." Jeremiah 31:32 compares the hand clasp toentering into a covenant with God. Those familiar with the EndowmentCeremony will likely see the similarity between this symbol and the ritual; it isalso similar to Masonic symbols.

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INVERTED PENTAGRAM

Top left: Illustration of a keystone, showing inverted pentagram. Lower left:photo from SLC temple, showing placement of keystone and invertedpentagram. Right: Photo of Logan temple, showing slightly different keystone,with inverted pentagram.

Upside down stars are found on the keystones of the arched windows anddoorways of the main body of the temple. Similar stars were found on theNauvoo Temple and called Morning Stars (see Doctrine and Covenants 128:23).

During the Middle Ages the pentagram was associated with magic andAntichrist - the Devil. It was used in Nordic countries, where it was drawn ondoors and walls as protection against trolls and evil. When the sign is turned sothat two of its ends are pointing upward it represents the Devil - at least, it isrecognized almost universally as the "sign" of the devil. The inverted pentagramhas come to be seen by many pagans as representing the dark side and it isabhorred as an evil symbol. Fundamental Christians, indeed, see any form ofpentagram as such. However, these are recent developments and the invertedpentagram is the symbol of Gardnerian second degree initiation, representingthe need of the witch to learn to face the darkness within so that it may not laterrise up to take control.

EARTH STONES

Top left: design for the earth stones. Bottom left: the earth stones as theywere finalized on the SLC temple. Right: Blue arrows show theplacement of the earth stones relative to the moon stones (red arrows.)

The scriptures refer to the earth as the "Footstool of God" (see Isaiah66:1, Matthew 5:35; 1 Nephi 17:39). A footstool is where a king sets hisfeet while on his throne.

BIG DIPPER

Left: Arrows indicate the engravings ofstars that form the big dipperconstellation. Other marks are naturallyoccurring blemishes in the granite.

The Big Dipper is an easily overlookedfeature of the west center tower.Smallstars forming the shape of the Big Dipper(marked by arrows) are seen high on the

tower, above two Sun Stones, and theAll-Seeing Eye Stone.

The temple has been called a place to receive sacred instruction. Theinstruction sets one on a course to return to live with God. The Big Dipper hashistorically been a way of orient one's self when lost. Its presence representsthe lessons taught in the temple and the eternal direction they give tolife. Further, the symbol of the big dipper is oriented so the traditional systemof used to find the actual North Star can be used when standing in front of thetemple. Follow an imaginary line formed by the last two stars of the cup of thedipper (marked in blue). This leads one to the actual North Star.

PLACEMENT OF TEMPLE SYMBOLS VS CABALIC "TREE OF LIFE"

STATUES

Above: statue that once appeared on the SLCtemple.Small statues of Joseph Smith and Hyrum Smithonce appeared in specially designed niches of theSLC temple. They have been removed.

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Salt Lake Temple4th operating temple

Location: 50 North West Temple Street, Salt Lake City, Utah,UnitedStates.Phone Number: 801-240-2640.Site: 10 acres.Exterior Finish: Quartz monzonite (similar to granite) quarried fromLittle Cottonwood Canyon 20 miles southeast of Salt Lake City.Temple Design: Six-spire design suggestive of Gothic and otherclassical styles but unique, distinctive, and symbolic.Number of Rooms: Four progressive-style ordinance rooms and

fourteen sealing.Total Floor Area: 385,000 square feet.

ANNOUNCEMENT: 28 July 1847SITE DEDICATION: 14 February 1853 by Heber C. KimballGROUNDBREAKING: 14 February 1853 by Brigham YoungPUBLIC OPEN HOUSE: 5 April 1893DEDICATION: 624 April 1893 by Wilford Woodruff

TEMPLE LOCALEPositioned on Salt Lake City's center block, known as Temple Square, the spires of the Salt Lake Temple rise amid

downtown high-rises and super malls. Sharing the block are the North Visitors' Centerand South Visitors' Center;the Tabernacle, home of the famous Mormon Tabernacle Choir; and the Gothic-style Assembly Hall. East of the temple is themasterfully landscaped Main Street Plaza, complete with reflecting pool. Beyond the plaza is the Church's world headquarters,

known as the Church Office Building, and the Joseph Smith Memorial Buildinga multipurpose Church building, which hasbecome a popular wedding event center. The Church's Conference Center, an architectural masterpiece, lies directly north ofthe temple. Every holiday season, Temple Square is transformed into a highly popular display of hundreds of thousands ofChristmas lights.

TEMPLE FACTSThe Salt Lake Temple was the fourth temple built in Utah (though its construction was started first) and the first in the Salt

Lake Valley.The Salt Lake Temple was the only temple dedicated by President Wilford Woodruff.With its distinctive spires and statue of the angel Moroni, the Salt Lake Temple is an international symbol of the Church.The Salt Lake Temple is the largest temple (most square footage) of the Church.Original plans for the Salt Lake Temple called for two angel Moroni statuesone on the east central spire and one on the

west.

The Salt Lake Temple took 40 years to build with its highly ornate interior being completed in just a year.During the construction of the Salt Lake Temple, the St. George Utah Temple, Logan Utah Temple, and Manti UtahTemple were all started and completed.

The walls of the Salt Lake Temple are nine feet thick at the base and six feet thick at the top.The Salt Lake Temple is the first temple to feature a standing angel Moroni statue, which was created by Paris-trained

sculptor Cyrus E. Dallin.The Salt Lake Temple features beautiful hand-painted murals on the walls of its progressive-style ordinance rooms: Creation

Room, Garden Room, World Room, Terrestrial Room (no murals), and Celestial Room (no murals).The Salt Lake Temple is one of two temples that still employs live acting for presentation of the endowment. (The other is

the Manti Utah Temple.)The Salt Lake Temple was completed the afternoon before the dedication. That evening, invited non-Mormon government

officials, businessmen and their wives were given a complete tour of the temple. It was the first time that a temple had beenopened to the public prior to its dedication.

The Salt Lake Temple was dedicated on April 6, 1893three years before Utah became a state in 1896.The Salt Lake Temple was closed on July 29, 1962 for extensive renovation that included demolition of the old annex;cleaning of the exterior stone; replacement or upgrade of all mechanical systems, plumbing, wiring, carpeting, and lightfixtures; reupholstering of furniture; and redecoration of the entire building. The temple reopened on May 21, 1963.

The dedication of a temporary annex was held on March 7, 1963. This building would later become the North Visitors'Center.

The new annex opened on March 19, 1966. It was built to house seven new sealing rooms, a children's waiting room,mechanical systems, two new locker rooms, new initiatory areas, and a new chapel seating 450 patrons. The annex wasformally dedicated on October 23, 1967.

TEMPLE SYMBOLISM

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Rich symbolism adorns the exterior of the Salt Lake Temple, depicting mankind's journey from mortality into the eternalrealms. Perhaps Elder J. Golden Kimball expressed it best when he stated: "When I think about that building, every stone in it isa sermon to me."1 Following is a summary of some of the major symbolism of the Salt Lake Temple:

Angel Moroni . The angel Moroni depicts both a messenger of the restoration of the gospel and a herald of the SecondComing: "for the Son of Man shall come, and he shall send his angels before him with the great sound of a trumpet, and theyshall gather together the remainder of his elect from the four winds" (JS-M 1:37).

Towers. The three towers on the east side represent the First Presidency of the Church and the Melchizedek Priesthood; thetwelve pinnacles rising from the towers represent the Twelve Apostles. The three towers on the west side represent thePresiding Bishopric and the Aaronic Priesthood; the twelve pinnacles rising from the towers represent the High Council.

Battlements. The castle-like battlements that surround the temple symbolize a separation from the world as well as aprotection of the holy ordinances practiced within its walls.

Earthstones . The earthstones, located at the base of each buttress, represent the earththe "footstool of God." Althoughthe earth is currently a telestial kingdom, it will transition to a terrestrial kingdom at the coming of the Millennium; and at theend of one thousand years, it is destined to become a celestial kingdom.

Moonstones. Located directly above the earthstones, the moon is depicted in its various phases around the temple. Thechanging moon can represent the stages of human progression from birth to resurrection or represent the patron's journey fromdarkness to light.

Sunstones. Located directly about the moonstones, the sunstones depict the suna symbol of the glory of the celestialkingdom.

Cloudstones . High above the sunstones on the east center tower are two clouds with descending rays of light (originallyplanned to be one white and one black with descending trumpets.) The parallel of this symbolism is found in the OldTestament. Once temples were dedicated in ancient Israel, they were filled with the "cloud of the Lord." At Mount Sinai, thechildren of Israel saw this cloud as both dark and bright accompanied by the blasting of a trumpet.

Starstones . Six-pointed stars represent the actual stars in the heaven. Upside-down five-pointed stars represent morning

stars, compared to the "sons of God" in the scriptures. The large upright five-pointed stars may represent the governing powerof the priesthood while the small upright five-pointed stars may represent the saving power of the priesthood for those whoattach themselves to it.

Big Dipper. High on the west center tower is a depiction of the Big Dipper, a constellation used by travelers for thousandsof years to find the North Star. It is an appropriate symbol for the temple where patrons come to get their bearings on thejourney home.

Handclasp. Each of the center towers features a pair of clasped right hands identified as the "right hands of fellowship"cited in Galatians 2:9. In Jeremiah 31:32, the Lord uses the handclasp to denote covenant makingan act at the very heart oftemple worship.

All-Seeing Eye. Located atop each of the center towers of the temple is the all-seeing eye of God, which represents God'sability to see all things.2

1. J. Golden Kimball, "Elder Jonathan Golden Kimball," Conference Report April 1915: 7879.2. Matthew B. Brown and Paul Thomas Smith, "The Salt Lake Temple," Symbols in Stone: Symbolism on the Early Temples of the Restoration (American Fork, Utah:Covenant Communications, Inc., 1997) 117156.

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First Presidency MessageThe Salt Lake TempleBy President Gordon B. HinckleyFirst Counselor in the First Presidency

Gordon B. Hinckley, The Salt Lake Temple, Ensign, Mar 1993, 2

Our Father in heaven, thou who hast created the heavens and the earth, and all things that are therein; thou most glorious One, we, thy children, come thisday before thee, and in this house which we have built to thy most holy name, humbly plead the atoning blood of thine Only Begotten Son, that our sins may beremembered no more against us forever, but that our prayers may ascend unto thee and have free access to thy throne, that we may be heard in thy holyhabitation. And may it graciously please thee to hearken unto our petitions, answer them according to thine infinite wisdom and love, and grant that the blessingswhich we seek may be bestowed upon us, even a hundred fold, inasmuch as we seek with purity of heart and fulness of purpose to do thy will and glorify thy

name. 1

Thus spoke President Wilford Woodruff in dedicating the Salt Lake Temple on 6 April 1893. These opening lines of a remarkable prayer of dedication are asermon in themselves. In these few words, which are the beginning of a long and beautiful petition, the prophet of that day acknowledged the Creator of theheavens and the earth. He acknowledged the fatherhood of God and the blessing extended to all of His sons and daughters to speak to Him in prayer. Heacknowledged the Only Begotten of the Father, the Savior and Redeemer of the world, whose atoning blood was shed for each of us. He extended a plea that wemight walk worthy of the blessings of the Almighty and with a desire to glorify His name.

This prayer of consecration is fil led with thanksgiving for the blessings of the Lord upon His people. The occasion was the greatest and most significant event inthe history of the Latter-day Saints in the Salt Lake Valley.

It is a thing of note that Wilford Woodruff had been the one to drive the stake marking the site of the temple four days after the 1847 arrival of the pioneers. On thatoccasion President Brigham Young had declared, Here we will build a temple to our God.

Brother Woodruff saw with his own eyes the forty-year pageant of the construction of this magnificent house of the Lord. At the time of the temple dedication hewas eighty-six years of age. He had been sustained President of the Church four years earlier. He had known all of the latter-day temples that had been built

before thisKirtland, Nauvoo, St. George, Logan, and Manti. He had presided in the St. George Temple from the time of its dedication in 1877 until 1884.Few, if any, had a better understanding of the purposes for which these structures are built. He grasped with eagerness and taught with clarity the importance ofthe ordinances in the house of the Lord and, particularly, of the validity of work for the dead and the manner in which families should be linked together in a greatpatriarchal chain.

Beautiful is the prayer that he offered in the dedicatory service of what was then the newest temple in the Church and which has remained the largest.The work performed in every temple is identical and is equally efficacious. While the Salt Lake Temple was the first begun in the West, it was the fourth completedand dedicated. But it is the most widely recognized. It has been used to illustrate Church literature for a full century. It is known and recognized by Latter-daySaints and others not of our faith throughout the world.

If I may speak personally, one of the treasured blessings of my life is this Salt Lake Temple. It is not mine. It is the Lords. And yet I feel a certain sense ofpossession.

It is mine to look upon, and it is mine to enter. No special qualifications are necessary to admire it from the outside. Certain standards are required for those whoenter.

It is a creation of beautyA symbol of strength

A haven of peaceA sanctuary of serviceA school of instructionA place of revelationA fountain of truthA house of covenantsA temple of God

I am fortunate to be able almost daily to feast upon its architectural beauty. I am blessed, as is every qualified member of the Church, to be able to enter its roomsand walk its halls. To me, it is an incomparable structure.

Who can deny its singular beauty? It follows no traditional pattern of architecture. It was constructed over a period of forty years. I am confident that many detailsof structure were changed during that period. And yet there is a flowing harmony in its pattern. It is anchored firmly in the earth and reaches toward the heavens.There is a solid symmetry in its design. Six major spires rise from the walls. And each of these major spires has a three-tiered set of four lesser spires.The lines of the building are such that each of the towers seems to rise independently from the ground and yet all are tied together to create harmony andsolidarity. Joining each set of spires is a row of castellated stone. Granite dentils and capstones add to the beauty of the design.The variety of windows is interesting. Some are round, some oval, some have arched headings, others are narrow and perpendicular.I write not as an architect. I write as one who loves the beauty found in the harmony of line and the decorative detail to be seen no matter the place from which

one views.

I marvel at the architects who had only a very small amount of the kind of technical training received by professionals today. Except for the glass and some of thehardware, they had access only to native materials. I have no doubt that they were inspired from on high. They recognized that they were not simply constructinganother building. They knew they were creating a temple of God.

Its granite walls give a feeling of substance and strength. Most of those who dressed and set the stones had learned their craft in England. They had come to Utahas converts to the Church. They were highly skilled, and the temple, after a century of time, shows this.

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Many carved stones in the building required a high degree of skill on the part of the worker, as in these examples: a star stone over a window, a cloud stone, astone representing one of the phases of the moon, and the carved inscription declaring that this is the house of the Lord. (Photos by Welden Andersen.)

James Moyle, who was superintendent of the stonemasons, wrote:

Not only days but weeks were required to dress some of the stones. Many stones in the building required a high degree of skill on the part of the worker, forthese come almost to a feather edge. One may see them from the ground in the large round windows. The grain is easily cracked since the small pieces of quartz,feldspar and mica in the composition fall apart when jarred. For this reason the feather edge was always cut last. If there was a miss hit, or if a given blow of thehammer were too hard, the work went for nothing, and weeks might be lost. 2 There is an air of strength, a feeling of solid substance with an essence of delicacyin the massive granite of this sacred structure.

When the temple was completed, a wall was constructed surrounding what has come to be known as Temple Square. The traffic outside the wall is now frequentlyheavy and noisy. Within the wall, there is an environment of peace and beauty. The grounds with their artistic walkways, broad lawns, magnificent trees, andbrightly colored flowers become a world apart from the outer surroundings. Visitors from near and far, who now come by the millions, speak of this.Inside the temple a further sense of peace is experienced. The world is left behind with its clamor and rush. In the house of the Lord there is tranquillity. Thosewho serve here know that they are dealing with matters of eternity. All are dressed in white. Speech is subdued. Thoughts are elevated.This is a sanctuary of service. Most of the work done in this sacred house is performed vicariously in behalf of those who have passed beyond the veil of death. I

know of no other work to compare with it. It more nearly approaches the vicarious sacrifice of the Son of God in behalf of all mankind than any other work of whichI am aware. Thanks is not expected from those who in the world beyond become the beneficiaries of this consecrated service. It is a service of the living in behalfof the dead. It is a service which is of the very essence of selflessness.

This sacred edifice becomes a school of instruction in the sweet and sacred things of God. Here we have outlined the plan of a loving Father in behalf of His sonsand daughters of all generations. Here we have sketched before us the odyssey of mans eternal journey from premortal existence through this life to the lifebeyond. Great fundamental and basic truths are taught with clarity and simplicity well within the understanding of all who hear.

This is a place of revelation. Here almost weekly the First Presidency of the Church and the Council of the Twelve Apostles have met since the time of dedication.Here there is earnest prayer with supplication for enlightenment and understanding. Here in these hallowed precincts there is discussion, quiet and restrained.And here is felt that inspiration which comes when men who are endowed with the highest authority of the eternal priesthood counsel together and seek the will ofthe Lord.

I was in that circle in that sacred room when President Spencer W. Kimball on a June day in 1978 pleaded with the Lord for direction on a matter fraught withtremendous consequences. It concerned the eligibility of al l worthy men to receive the priesthood.I can testify now, as I have testified before, that the spirit of revelation was felt on that occasion, and that the fruits which have flowed from that revelation havebeen sweet and wonderful for great numbers of people across the world.

The temple is also a place of personal inspiration and revelation. Legion are those who in times of stress, when difficult decisions must be made and perplexingproblems must be handled, have come to the temple in a spirit of fasting and prayer to seek divine direction. Many have testified that while voices of revelationwere not heard, impressions concerning a course to follow were experienced at that time or later which became answers to their prayers.This temple is a fountain of eternal truth. Whosoever drinketh of the water that I shall give him shall never thirst. (John 4:14.) Here are taught those truths whichare divine in their substance and eternal in their implications.

For those who enter these walls, this house becomes a house of covenants. Here we promise, solemnly and sacredly, to live the gospel of Jesus Christ in itsfinest expression. We covenant with God our Eternal Father to live those principles which are the bedrock of all true religion.This is a temple of God. The entablature on its face declares Holiness to the LordThe House of the Lord. The first phrase of this statement is a declaredrecognition of the Almighty and a pledge of holiness and reverence before Him. The second is a statement of ownership. This is His house, built through theconsecrations of the people and presented to Him as their offering of love and sacrifice.

In this holy house, I was endowed as a young man before departing for a mission. Here I was later married under the authority of the holy priesthood in arelationship that death cannot break and time cannot destroy. And here I have entered to do that for which this house was designed, always leaving a better manthan I was when I entered.

So it has been with countless thousands of those who have come to this temple where is felt the divine love of the Redeemer of the world.Every temple in the Church, each somewhat different in its architectural design, offers the same blessings. We speak today particularly of the Salt Lake Temple

because it was an even century ago that it was dedicated by a prophet of God. It took longer to build than any otherforty years. In terms of interior space andfacilities, it is the largest ever built by our people.

It is a veritable fulfillment of the words of Isaiah:And it shall come to pass in the last days, that the mountain of the Lords house shall be established in the top of the mountains, and shall be exalted above thehills; and all nations shall flow unto it.And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways,and we will walk in his paths. (Isa. 2:23.)Thanks be to God for His holy house. May it stand, as it was built to stand, through the millennium yet to come and serve the needs of our Fathers children, thosein this life and those beyond. May its doors ever be open to the faithful who may enter its portals and experience something of the divine.

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Review of Symbols in Stone: Symbolism on the EarlyTemples of the RestorationDaniel B. McKinlayFARMS Review: Volume - 11,Issue - 1, Pages: 23-26A review of "Symbols in Stone: Symbolism on the Early Temples of the Restoration"byMatthew B. Brown and Paul T. Smith Provo, Utah: Maxwell Institute, 1999

The views expressed in this article are the views of the author and do not represent the position of the Maxwell Institute, Brigham Young University, or The Churchof Jesus Christ of Latter-day Saints.

Symbols in Stone: Symbolism on the Early Temples of the Restoration

Matthew B. Brown and Paul T. Smith

American Fork, Utah: Covenant Communications, 1997. xi + 176 pp., with appendixes and index. $21.95.Reviewed by Daniel B. McKinlay

One of the inevitable matters that confront the conscientious Latter-day Saint temple attender is what to make of the array of symbols that comprise much of thetemple experience. The authors in this handsomely bound book discuss in considerable detail a number of the symbols found on the exterior of the Kirtland,Nauvoo, and Salt Lake Temples and occasionally other temples. But they offer more than the title of the book would suggest: they examine symbols within theabove-named structures as well.

Their method of dealing with this project is to locate the historical and doctrinal foundations of the symbols and to report, where available, the interpretations givenin the scriptures and in church documents related to the building of the sanctuaries. Giving latitude for the fact that response to symbols is subjective and flexible, Icommend the authors for the materials they have gathered to inform the reader of the rich meanings that have been assigned to the various symbols; at the veryleast they contribute appealing possibilities for the interested learner. In some cases they alert their audience to "myths," or false interpretations not originallyintended, that have circulated in church circles. While certainly there is room for more than one meaning for a given symbol, it is helpful to know what scripturaland doctrinal backgrounds can be adduced in the literature to teach us what lies behind our sacred images.

One of the bonuses for me is the inclusion in a prefatory chapter of temple-related matters pertaining to the future of Missouri. The authors have assembledscriptures and documents concerning the plan for the future temple in the "center place," at Independence, Missouri. They point out that the plans for the greattemple were similar in part to the pattern revealed for the Kirtland Temple, and they add other fascinating information from early church records, suggesting whatthe early Brethren anticipated in this remarkable edifice. They explain the meaning of stakes, cords, and tents and relate these and other symbols totheparousia or second coming of Christ. In addition they supply quotations from some of the Brethren concerning the pivotal role of Adam-ondi-Ahman, which is alocation significantly tied in with priesthood and the patriarchal chain.

As part of their presentation, the authors include tasteful and inspiring accounts of visions and other manifestations to Joseph Smith, Brigham Young, and otherearly members of the church that enhance the meaning of the symbols that are otherwise given by word. For example, the latter-day prophets, like their OldTestament counterparts, saw the specified dimensions and other features of the contemplated temples. In the section on the Salt Lake Temple, the authors piecetogether from a variety of sources the visionary scenes preliminary to building that magnificent structure, thus bearing witness to Brigham Young's (and WilfordWoodruff's) visionary gifts and reminding us that part of the heritage of God's people through the ages has been their esteem for consecrated land and temple.These spiritual experiences throughout the book are well documented, and in most cases have been made available in previous church publications.

The authors have researched widely in preparation for the book. Much of their material is taken from non-LDS scholarly works that deal with symbols, and in myopinion they blend in remarkably well with the considerable references taken from scripture and LDS sources. One of the natural consequences of their approach

is that they demonstrate a continuity in symbolic meaning between past dispensations and this last one. The authors include copious endnotes, which should beread carefully because they contain items that are as engaging as the script itself; they are intended to bolster and enlarge the text.

I found a few places in the book where the authors might have been a little more informative. Perhaps in a future printing they could embellish these issues. Onpages 6566 they discuss the Greek lettertau and point out that this letter, in an interconnected pattern, once decorated gateways and domes near the JerusalemTemple (as it does in the Kirtland Temple), and that in the Vulgate, angels put the tau on the foreheads of Yahweh's people to protect them from the ravages ofthe destroying angels when the destruction of Jerusalem by Babylon was about to take place (see Ezekiel 9:36). Proceeding from that, they cite scriptures toshow that the tau symbolized eternal life and sealing for the early Christians. This is welcome information, but I wonder if the authors could have explained a littlemore what the design of this letter meant anciently and why this letter had the implications to which they refer.

Similarly, on page 69 the authors discuss another symbol in the Kirtland Temple, the gonfalon, a w-shaped image that they identify with a flag or ensign designedto represent ancient mysteries. They go on to note that the individual tribes of Israel had their own ensigns and that a prophecy in Isaiah 11:1012 refers to anensign that would be set up for the gathering of Israel in the latter days. This they tie in to the restoration of the keys of gathering bestowed by Moses in theKirtland Temple. I value these connections, but I would appreciate a little more understanding of what the gonfalon with its peculiar shape meant in earlier days.

On pages 1067 the authors inform their readers that, in the architectural design for the Nauvoo Temple, an emblem that looked like a flame was located on theupper end of the spire. They comment a little on flames and fires in Solomon's Temple, quote a spiritual report by Perrigrine Sessions about the Nauvoo Temple

having flames lighting on it, then cite an account of the glory of the Lord in the latter temple, recorded by Samuel W. Richards. I am grateful for the Richardsquotation; however, I feel that it is a bit of a stretch to relate this incident to flames or fire in the Nauvoo Temple. But these slight deficiencies (as I see them) aremore than compensated for with the richness of the suggestions the authors present for the interested student of latter-day temples.

Some members of the church may wonder at the wisdom of disseminating a book on a theme as sensitive as the temple. In my experience with reading the book,I found that it maintains an impressive balance between manifesting discreet respect for sacred matters while at the same time providing genuine insight. Thecomplex of temple themes is vast, since it is reflective of the plan of salvation with Christ in the lead. The book is neither inappropriate nor insipid. And though thestyle is restrained and sober, it is invigorating.

As we witness the accelerated visionary movement of President Gordon B. Hinckley in the construction of temples around the world, thoughtful Latter-day Saintswill desire edifying literature to help make the experience of temple participation increasingly meaningful. I believe that this exciting book can be an aid in thisendeavor (with all due recognition and understanding that it is not an official publication of the church and that it represents the views of the authors) and that thistome will be enjoyed especially by at least two classes of Latter-day Saints: (1) those who have an intense interest in early church history and (2) those who enjoystudying suggestions about temple symbolism. In many instances I suspect that these two groups will overlap.

http://farms.byu.edu/authors/?authorID=168http://farms.byu.edu/publications/review/?vol=11http://farms.byu.edu/publications/review/?vol=11&num=1http://farms.byu.edu/publications/review/?vol=11&num=1http://farms.byu.edu/publications/review/?reviewed_author=307http://farms.byu.edu/publications/review/?reviewed_author=307http://farms.byu.edu/authors/?authorID=168http://farms.byu.edu/publications/review/?vol=11http://farms.byu.edu/publications/review/?vol=11&num=1http://farms.byu.edu/publications/review/?reviewed_author=307

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