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THE HOUSE OF THE LORD

A STUDY OF HOLY SANCTUARIES ANCIENT AND MODERN

INCLUDING FORTY-SIX PLATES ILLUSTRATIVE OF MODERN TEMPLES



By

JAMES E. TALMAGE

One of the Twelve Apostles of the Church of Jesus Christ of Latter-day
Saints



Published by the Church

Salt Lake City, Utah

1912



PREFACE

{iii} Among the numerous sects and churches of the present day, the
Latter-day Saints are distinguished as builders of Temples. In this
respect they resemble Israel of olden time. It is not surprising that
great and widespread interest is manifest respecting this peculiarity
of the Church of Jesus Christ of Latter-day Saints, nor that questions
are continually arising as to the purpose and motive behind this great
labor, and the nature of the ordinances administered in these modern
Houses of the Lord. To answer some of these questions, and to place
within the reach of earnest inquirers authentic information concerning
the doctrine and practise of Temple ministration, this book has been
written.

By way of affording means of easy comparison between the
Temple-building achievements of past and those of current time, a
brief treatment of the sanctuaries of earlier dispensations has been
included. While detailed information pertaining to ancient Temples and
related sanctuaries is accessible to all, through cyclopedias, Bible
dictionaries and works of more special scope, but little concerning
the Temples of today and the sacred service therein rendered has
been published in separate form. The official "History of the Church
of Jesus Christ of Latter-day Saints" contains abundant data on the
subject; but the information is distributed through many tomes, and is
of access to comparatively few.

Among the special publications in this field, most of which are
primarily devoted to the history and description of the Temple at Salt
Lake City, are the following:

{iv} "Temples: Descriptive and historical sketches of ancient and
modern sacred edifices," a pamphlet of 28 pages, by J. M. Sjodahl, Salt
Lake City, 1892. This covers the history of the Salt Lake City Temple
to the time of the laying of the capstone, April, 1892. The pamphlet
contains outline drawings.

"The Salt Lake Temple," an article by James H. Anderson, published in
"The Contributor," Vol. XIV, No. 6, April, 1893, 60 pages with numerous
illustrations of the Temple at different stages, together with details
of construction, and portraits of Church officials and others connected
with the erection of the great structure.

"Historical and descriptive sketch of the Salt Lake Temple," an
illustrated pamphlet of 36 pages published by the Deseret News, Salt
Lake City, April, 1893.

"A Description of the Great Temple, Salt Lake City, and a statement
concerning the purposes for which it has been built," a pamphlet of
40 pages, by D. M. McAllister, Salt Lake City, 1912. This contains
half-tone engravings of both exterior and interior views.

In the present undertaking the author has been the recipient of many
courtesies and much assistance from the officials of the several
Temples, the Church Historian and his assistants, the general
authorities of the Church, and many others. To all who have assisted in
the pleasing labor his obligations are respectfully acknowledged.

The photographs showing interior views of the Salt Lake City Temple are
the work of the C. R. Savage Company, to whom thanks are tendered for
liberal, courteous, and efficient service.

James E. Talmage

Salt Lake City, Utah, September 21, 1912.



  CONTENTS

  CHAPTER I.
  A PRE-VIEW OF THE SUBJECT.
  A general view of sanctuaries of ancient and modern times.

  CHAPTER II.
  SANCTUARIES IN EARLIER DISPENSATIONS.
  The "Testimony."--Provisional Tabernacle.--Third Tabernacle.--Temple
  of Solomon.--Temple of Ezekiel's vision.--Temple of
  Zerubbabel.--Temple of Herod.

  CHAPTER III.
  NEED OF TEMPLES IN THE PRESENT DISPENSATION.
  Necessity of obedience to the laws and ordinances of the
  Gospel.--Authority to labor in behalf of the dead.--Temples
  required for vicarious service.

  CHAPTER IV.
  MODERN TEMPLE ORDINANCES.
  Baptism for the dead.--Ordination and endowment.--Salvation and
  exaltation.--Degrees of glory.--Sealing in marriage.--Other
  sealing ordinances.

  CHAPTER V.
  MODERN DAY TEMPLES.
  Temple-site at Independence, Missouri.--Kirtland Temple.--Temple-site
  at Far West, Missouri.--Nauvoo Temple.

  CHAPTER VI.
  THE GREAT TEMPLE AT SALT LAKE CITY--HISTORICAL.
  Beginning of the work.--Early description.--Laying of
  the capstone.--Completion of the building and its
  dedication.--Dedicatory Prayer.

  {vi}
  CHAPTER VII.
  THE GREAT TEMPLE AT SALT LAKE CITY--EXTERIOR.
  Architectural style.--General description.--Emblematical stones.


  CHAPTER VIII.
  THE GREAT TEMPLE AT SALT LAKE CITY--INTERIOR.
  The Annex.--Corridors and rooms of the Temple.

  CHAPTER IX.
  TEMPLE BLOCK.
  The Old Tabernacle.--The Tabernacle.--General Service Plant

  CHAPTER X.
  OTHER UTAH TEMPLES.
  St. George Temple.--Logan Temple.--Manti Temple.

  CHAPTER XI.
  CONCLUSION.
  The Lesser or Aaronic Priesthood operative in ancient Temples.--The
  Higher or Melchisedek Priesthood operative in Temples of today.

  PLATES.
  Illustrations of Modern Temples.



CHAPTER I

A PRE-VIEW OF THE SUBJECT

{1} Both by derivation and common usage the term "temple," in its
literal application, is of restricted and specific meaning. The
essential idea of a temple is and ever has been that of a _place_
specially set apart for service regarded as sacred, and of real or
assumed sanctity; in a more restricted sense, a temple is a _building_
constructed for and exclusively devoted to sacred rites and ceremonies.

The Latin _Templum_ was the equivalent of the Hebrew _Beth Elohim_, and
signified the abode of Deity; hence, as associated with Divine worship,
it meant literally the HOUSE OF THE LORD.[1]

Structures regarded in their entirety as sanctuaries, {2} or enclosing
apartments so designated, have been reared in many different ages, both
by worshippers of idols and by the followers of the true and living
God. Heathen temples of antiquity were regarded as abiding places of
the mythical gods and goddesses whose names they bore, and to whose
service the structures were dedicated. While the purlieus of such
temples were used as places of general assembly and public ceremony,
there were always inner precincts, into which only the consecrated
priests might enter, and wherein, it was claimed, the presence of
the deity was manifest. As evidence of the exclusiveness of ancient
temples, even those of heathen origin, we find that the altar of
pagan worship stood not within the temple proper, but in front of the
entrance. Temples have never been regarded as places of ordinary public
assembly, but as sacred enclosures consecrated to the most solemn
ceremonials of that particular system of worship, idolatrous or Divine,
of which the temple stood as visible symbol and material type.

In olden times the people of Israel were distinguished among nations as
the builders of sanctuaries to the name of the living God. This service
was specifically required of them by Jehovah, whom they professed to
serve. The history of Israel as a nation dates from the exodus. During
the two centuries of their enslavement in Egypt, the children of Jacob
had grown to be a numerous and powerful people; nevertheless they were
in bondage. In due time, however, their sorrows and supplications came
up before the Lord, and He led them forth by the outstretched arm of
power. No sooner had they escaped from the environment of Egyptian
idolatry, than they were required to prepare a sanctuary, wherein
Jehovah {3} would manifest His presence and make known His will as
their accepted Lord and King.

The Tabernacle, which from the time of its construction in the
wilderness and thence onward throughout the period of wandering and for
centuries thereafter, was sacred to Israel as the sanctuary of Jehovah,
had been built according to revealed plan and specifications. It was a
compact and portable structure as the exigencies of migration required.
Though the Tabernacle was but a tent, it was made of the best, the
most prized, and the costliest materials the people possessed. This
condition of excellence was appropriate and fitting, for the finished
structure was a nation's offering unto the Lord. Its construction
was prescribed in minutest detail, both as to design and material;
it was in every respect the best the people could give, and Jehovah
sanctified the proffered gift by His divine acceptance. In passing, let
us be mindful of the fact that whether it be the gift of a man or a
nation, the best, if offered willingly and with pure intent, is always
excellent in the sight of God, however poor by other comparison that
best may be.

To the call for material wherewith to build the Tabernacle, there was
such willing and liberal response that the need was more than met: "For
the stuff they had was sufficient for all the work to make it, and
too much."[2] Proclamation was made accordingly, and the people were
restrained from bringing more. The artificers and workmen engaged in
the making of the Tabernacle were designated by direct revelation, or
chosen by divinely appointed authority with special reference to their
skill and devotion. The completed Tabernacle, viewed in {4} relation to
its surroundings and considered in connection with the circumstances
of its creation, was an imposing structure. Its frames were of rare
wood, its inner hangings of fine linen and elaborate embroideries with
prescribed designs in blue, purple, and scarlet; its middle and outer
curtains of choice skins; its metal parts of brass, silver, and gold.

Outside the Tabernacle, but within its enclosing court, stood the
altar of sacrifice and the laver or font. The first apartment of the
Tabernacle proper was an outer room, or Holy Place; and beyond this,
screened from observation by the second veil, was the inner sanctuary,
the Most Holy Place, specifically known as the Holy of Holies. In the
appointed order, only the priests were permitted to enter the outer
apartment; while to the inner place, the "holiest of all," none but the
high priest might be admitted, and he but once a year, and then only
after a long course of purification and sanctification.[3]

Among the most sacred appurtenances of the Tabernacle was the Ark
of the Covenant. This was a casket or chest, made of the best wood
obtainable, lined and overlaid with pure gold, and provided with four
rings of gold to receive the rods or poles used in carrying the Ark
during travel. The Ark contained certain objects of sacred import, such
as the golden pot of manna, preserved as a remembrance; and to this
were afterward added Aaron's rod that had budded, and the tablets of
stone inscribed by the hand of God. When the Tabernacle was set up in
the camp of Israel, the Ark was placed within the inner veil, in the
Holy of Holies. Resting upon the Ark was the Mercy Seat, surmounted by
a pair of cherubim made {5} of beaten gold. From this seat did the Lord
manifest His presence, even as promised before either Ark or Tabernacle
had been made: "And there I will meet with thee, and I will commune
with thee from above the mercy seat, from between the two cherubims
which are upon the ark of the testimony, of all things which I will
give thee in commandment unto the children of Israel."[4]

No detailed description of the Tabernacle, its appurtenances or
furniture, will be attempted at this place; it is sufficient for our
present purpose to know that the camp of Israel had such a sanctuary;
that it was constructed according to revealed plan; that it was the
embodiment of the best the people could give both as to material and
workmanship; that it was the offering of the people to their God, and
was duly accepted by Him.[5] As shall yet be shown, the Tabernacle
was a prototype of the more stable and magnificent Temple by which in
course of time it was superseded.

After Israel had become established in the land of promise, when,
after four decades of wandering in the wilderness, the covenant people
possessed at last a Canaan of their own, the Tabernacle with its sacred
contents was given a resting place in Shiloh; and thither came the
tribes to learn the will and word of God.[6] Afterward it was removed
to Gibeon[7] and yet later to the City of David, or Zion.[8]

{6} David, the second king of Israel, desired and planned to build a
house unto the Lord, declaring that it was unfit that he, the king,
should dwell in a palace of cedar, while the sanctuary of God was but
a tent.[9] But the Lord spake by the mouth of Nathan the prophet,
declining the proposed offering, and making plain the fact that to be
acceptable unto Him it was not enough that the gift be appropriate,
but that the giver must also be worthy. David, king of Israel, though
in many respects a man after God's own heart, had sinned; and his sin
had not yet found atonement. Thus spake the king: "I had in mine heart
to build an house of rest for the ark of the covenant of the Lord, and
for the footstool of our God, and had made ready for the building: But
God said unto me, Thou shalt not build an house for my name, because
thou hast been a man of war, and hast shed blood."[10] Nevertheless,
David was permitted to gather material for the House of the Lord, which
edifice not he, but Solomon, his son, should build.

Soon after Solomon's accession to the throne he set about the labor,
which, as heritage and honor, had come to him with his crown. He laid
the foundation in the fourth year of his reign, and the building
was completed within seven years and a half. With the great wealth
accumulated by his kingly father and specifically reserved for the
building of the Temple, Solomon was able to put the known world under
tribute, and to enlist the co-operation of nations in his great
undertaking. The temple workmen numbered scores of thousands, and every
department was in charge of master craftsmen. To serve on the {7} great
structure in any capacity was an honor; and labor acquired a dignity
never before recognized. Masonry became a profession, and the graded
orders therein established have endured until this day. The erection
of the Temple of Solomon was an epoch-making event, not alone in the
history of Israel, but in that of the world.

According to commonly accepted chronology, the Temple was finished
about 1005 B. C. In architecture and construction, in design and
costliness, it is known as one of the most remarkable buildings in
history. The dedicatory services lasted seven days--a week of holy
rejoicing in Israel. With fitting ceremony, the Tabernacle of the
Congregation and the sacred Ark of the Covenant were brought into the
Temple; and the Ark was deposited in the inner sanctuary, the Most
Holy Place. The Lord's gracious acceptance was manifest in the cloud
that filled the sacred chambers as the priests withdrew: "So that the
priests could not stand to minister by reason of the cloud: for the
glory of the Lord had filled the house of God."[11] Thus did the Temple
supersede and include the Tabernacle, of which, indeed, it was the
gorgeous successor.

A comparison of the plan of Solomon's Temple with that of the earlier
Tabernacle shows that in all essentials of arrangement and proportion
the two were so nearly alike as to be practically identical. True,
the Tabernacle had but one enclosure, while the Temple was surrounded
by courts, but the inner structure itself, the Temple proper, closely
followed the earlier design. The dimensions of the Holy of Holies, the
Holy Place, {8} and the Porch, were in the Temple exactly double those
of the corresponding parts in the Tabernacle.

The glorious pre-eminence of this splendid structure was of brief
duration. Thirty-four years after its dedication, and but five years
subsequent to the death of Solomon, its decline began; and this
decline was soon to develop into general spoliation, and finally to
become an actual desecration. Solomon the king, the man of wisdom, the
master-builder, had been led astray by the wiles of idolatrous women,
and his wayward ways had fostered iniquity in Israel. The nation was
no longer a unit; there were factions and sects, parties and creeds,
some worshipping on the hill-tops, others under green trees, each party
claiming excellence for its own particular shrine. The Temple soon lost
its sanctity. The gift became depreciated by the perfidy of the giver,
and Jehovah withdrew His protecting presence from the place no longer
holy.

The Egyptians, from whose bondage the people had been delivered, were
again permitted to oppress Israel. Shishak, king of Egypt, captured
Jerusalem--the city of David and the site of the Temple--"and he
took away the treasures of the house of the Lord."[12] Part of the
aforetime sacred furniture left by the Egyptians was taken by others,
and bestowed upon idols.[13] The work of desecration continued through
centuries. Two hundred and sixteen years after the Egyptian spoliation,
Ahaz, king of Judah, robbed the Temple of some remaining treasures,
and sent part of its remnant of gold and silver as a present to a
pagan king whose favor he sought to {9} gain. Furthermore, he removed
the altar and the font, and left but a house where once had stood a
Temple.[14] Later, Nebuchadnezzar, king of Babylon, completed the
despoiling of the Temple, and carried away its few remaining treasures.
He then destroyed the building itself by fire.[15]

Thus, about six hundred years before the earthly advent of our Lord,
Israel was left without a Temple. The people had divided; there were
two kingdoms--Israel and Judah--each at enmity with the other; they had
become idolatrous and altogether wicked; the Lord had rejected them
and their sanctuary. The Kingdom of Israel, comprising approximately
ten of the twelve tribes, had been made subject to Assyria about 721
B. C., and a century later the Kingdom of Judah was subdued by the
Babylonians. For seventy years the people of Judah--thereafter known
as Jews--remained in captivity, even as had been predicted.[16] Then,
under the friendly rule of Cyrus[17] and Darius[18] they were permitted
to return to Jerusalem, and once more to rear a Temple in accordance
with their faith. In remembrance of the director of the work, the
restored Temple is known in history as the Temple of Zerubbabel. The
foundations were laid with solemn ceremony; and on that occasion
living veterans who remembered the earlier Temple, wept with joy.[19]
In spite of legal technicalities[20] and other obstructions, the
work {10} continued, and within twenty years after their return from
captivity the Jews had a Temple ready for dedication. The Temple of
Zerubbabel was finished 515 B. C., specifically on the third day of
the month of Adar, in the sixth year of the reign of Darius the king.
The dedicatory services followed immediately.[21] While this Temple
was greatly inferior in richness of finish and furniture as compared
with the splendid Temple of Solomon, it was nevertheless the best the
people could build, and the Lord accepted it as an offering typifying
the love and devotion of His covenant children. In proof of this Divine
acceptance, witness the ministrations of such prophets as Zechariah,
Haggai, and Malachi, within its walls.

About sixteen years before the birth of Christ, Herod I, king of Judea,
commenced the reconstruction of the then decayed and generally ruinous
Temple of Zerubbabel. For five centuries that structure had stood,
and doubtless it had become largely a wreck of time. Many incidents
in the earthly life of the Savior are associated with the Temple of
Herod. It is evident from scripture that while opposed to the degraded
and commercial uses to which the Temple had been betrayed, Christ
recognized and acknowledged the sanctity of the temple precincts. The
Temple of Herod was a sacred structure; by whatsoever name it might
have been known, it was to Him the House of the Lord. And then, when
the sable curtain descended upon the great tragedy of Calvary, when
at last the agonizing cry, "It is finished," ascended from the cross,
the veil of the Temple was rent, and the one-time Holy of Holies was
bared. The absolute {11} destruction of the Temple had been foretold by
our Lord, while yet He lived in the flesh.[22] In the year 70 A.D. the
Temple was utterly destroyed by fire in connection with the capture of
Jerusalem by the Romans under Titus.

The Temple of Herod was the last temple reared on the eastern
hemisphere. From the destruction of that great edifice onward to the
time of the re-establishment of the Church of Jesus Christ in the
nineteenth century, our only record of temple building is such mention
as is found in Nephite chronicles. Book of Mormon scriptures affirm
that temples were erected by the Nephite colonists on what is now known
as the American continent; but we have few details of construction
and fewer facts as to administrative ordinances pertaining to these
western temples. The people constructed a Temple about 570 B. C. and
this we learn was patterned after the Temple of Solomon, though greatly
inferior to that gorgeous structure in grandeur and costliness.[23]
It is of interest to read that when the resurrected Lord manifested
Himself to the Nephites on the western continent, He found them
assembled about the Temple.[24] The Book of Mormon, however, makes no
mention of temples even as late as the time of the destruction of the
Temple at Jerusalem; and moreover the Nephite nation came to an end
within about four centuries after Christ. It is evident, therefore,
that on both hemispheres temples ceased to exist in the early period
of the apostasy and the very conception of a Temple in the distinctive
sense perished amongst mankind.

{12} For many centuries no offer of a sanctuary was made unto the Lord;
indeed, it appears that no need of such was recognized. The apostate
church declared that direct communication from God had ceased; and in
place of Divine administration a self-constituted government claimed
supreme power. It is evident that, as far as the Church was concerned,
the voice of the Lord had been silenced; that the people were no longer
willing to listen to the word of revelation, and that the government of
the Church had been abrogated by human agencies.[25]

When, in the reign of Constantine, a perverted Christianity had become
the religion of state, the need of a place wherein God would reveal
Himself was still utterly unseen or ignored. True, many edifices, most
of them costly and grand, were erected. Of these some were dedicated
to Peter and Paul, to James and John; others to the Magdalene and the
Virgin; but not one was raised by authority and name to the honor of
Jesus, the Christ. Among the multitude of chapels and shrines, of
churches and cathedrals, the Son of Man had not a place to call His
own. It was declared that the pope, sitting in Rome, was the vicegerent
of Christ, and that without revelation he was empowered to declare the
will of God.[26]

Not until the Gospel was restored in the nineteenth century, with its
ancient powers and privileges, was the Holy Priesthood manifest again
among men. And be it remembered that the authority to speak and act in
the name of God is essential to a Temple, and a Temple is void without
the sacred authority of the Holy Priesthood. In the year of our Lord
1820, Joseph Smith, the prophet {13} of the latest dispensation, then
a lad in his fifteenth year, received a Divine manifestation,[27] in
which both the Eternal Father and His Son, Jesus Christ, appeared and
instructed the youthful suppliant. Through Joseph Smith, the Gospel
of old was restored to earth, and the ancient law was re-established.
In course of time, through the ministry of the prophet, The Church of
Jesus Christ of Latter-day Saints was organized, and its establishment
was marked by manifestations of Divine power.[28]

It is a significant fact that this Church, true to the distinction
it affirms--that of being the Church of the living God as its name
proclaims--began in the very early days of its history to provide for
the erection of a temple.[29] The Church was organized as an earthly
body-corporate on the sixth of April, A. D. 1830; and, in July of the
year following, a revelation was received designating the site of a
future temple near Independence, Missouri. The construction of a temple
on this chosen spot is yet delayed, as is also the case with another
temple-site in Far West Missouri,[30] on which the corner-stones were
laid in 1838. The Church holds as a sacred trust the commission to
build the temples so located, but as yet the way has not been opened
for the consummation of the plan. In the meantime temples in other
places have been reared, and already the modern dispensation is marked
by the erection of six such sacred edifices.

On the first day of June, 1833, in a revelation to the {14} Prophet
Joseph Smith, the Lord directed the immediate building of a holy
house, in which He promised to endow His chosen servants with power
and authority.[31] The people responded to the call with willingness
and devotion. In spite of dire poverty and in the face of unrelenting
persecution, the work was carried to completion, and in March, 1836,
the first Temple of modern times was dedicated at Kirtland, Ohio.[32]
The dedicatory services were marked by Divine manifestations comparable
to those attending the offering of the first Temple of olden times; and
on later occasions heavenly beings appeared within the sacred precincts
with revelations of the Divine will to man. In that place the Lord
Jesus was again seen and heard.[33] Within two years from the time of
its dedication the Kirtland Temple was abandoned by the people who
built it; they were forced to flee because of persecution, and with
their departure the sacred Temple became an ordinary house, disowned of
the Lord to whose name it had been reared. The building still stands
and is used as a meeting-house by a small and comparatively unknown
sect.

The migration of the Latter-day Saints was to the west; and they
established themselves first in Missouri, and later in Illinois with
Nauvoo as the central seat of the Church. Scarcely had they become
settled in their new abode when the voice of revelation was heard
calling upon the people to again build a house sacred to the name of
God.

The corner-stones of the Nauvoo Temple were laid April 6, 1841, and
the capstone was placed in position {15} May 24, 1845; each event was
celebrated by a solemn assembly and sacred service. Though it was
evident that the people would be forced to flee again, and though they
knew that the Temple would have to be abandoned soon after completion,
they labored with might and diligence to finish and properly furnish
the structure. It was dedicated April 30, 1846, though certain
portions, such as the baptistry, had been previously dedicated and used
in ordinance work. Many of the Saints received their blessings and holy
endowments in the Nauvoo Temple, though, even before the completion
of the building, the exodus of the people had begun. The Temple was
abandoned by those who in poverty and by sacrifice had reared it. In
November, 1848, it became a prey to incendiary flames, and in May,
1850, a tornado demolished what remained of the blackened walls.

On the 24th of July, 1847, the "Mormon" pioneers entered the valleys
of Utah, while yet the region was Mexican territory, and established
a settlement where now stands Salt Lake City. Four days later Brigham
Young, prophet and leader, indicated a site in the sage-brush wastes,
and, striking the arid ground with his staff, proclaimed, "Here will
be the Temple of our God." That site is now the beautiful Temple
Block, around which the city has grown. In February, 1853, the area
was dedicated with sacred service, and on the 6th of April following,
the corner stones of the building were laid to the accompaniment of
solemn and imposing ceremony. The Salt Lake City Temple was forty years
in building; the capstone was laid on the 6th of April, 1892, and the
completed Temple was dedicated one year later.

Of the four Temples already erected in Utah, the one {16} in Salt Lake
City was the first begun and the last finished. During its course
of construction three other Temples were built by the Latter-day
Saints, one at St. George, one at Logan, and one at Manti, Utah. Add
to these the two earlier Temples--at Kirtland, Ohio, and at Nauvoo,
Illinois--and we have six of these sacred structures already erected in
the present and last dispensation of the Priesthood--the dispensation
of the fulness of times.

It is not the purpose of the present chapter to consider in detail any
particular Temple, either ancient or modern; but rather to show the
essential and distinguishing features of Temples, and to make plain
the fact that in both ancient and modern times the covenant people
have regarded the building of Temples as a labor specifically required
at their hands. From what has been said it is plain that a Temple is
more than chapel or church, more than synagogue or cathedral; it is
a structure erected as the House of the Lord, sacred to the closest
communion between the Lord Himself and the Holy Priesthood, and devoted
to the highest and most sacred ordinances characteristic of the age or
dispensation to which the particular Temple belongs. Moreover, to be
indeed a holy Temple--accepted of God, and by Him acknowledged as His
House--the offering must have been called for, and both gift and giver
must be worthy.

The Church of Jesus Christ of Latter-day Saints proclaims that it is
the possessor of the Holy Priesthood again restored to earth, and that
it is invested with Divine commission to erect and maintain Temples
dedicated to the name and service of the true and living God, and
to administer within those sacred structures the ordinances of the
Priesthood, the effect of which shall be binding both on earth and
beyond the grave.

FOOTNOTES

1. In this connection it is interesting and instructive to consider
the significance of the name _Bethel_, a contraction of _Beth Elohim_,
as applied by Jacob to the place where the presence of the Lord was
manifest unto him. Said he, "Surely the Lord is in this place; and I
knew it not. And he was afraid, and said, How dreadful is this place!
this is none other but the house of God, and this is the gate of
heaven. And Jacob rose up early in the morning, and took the stone that
he had put for his pillows, and set it up for a pillar, and poured oil
upon the top of it. And he called the name of that place Beth-el."
(Genesis 28:16-19; read verses 10-22.)

2. Exodus 36:7.

3. Hebrews 9:1-7; Leviticus chap. 16.

4. Exodus 25:22.

5. Exodus 40:34-38.

6. Joshua 18:1; see also 19:51; 21:2; Judges 18:31; I Samuel 1:3, 24;
4:3, 4.

7. I Chron. 21:29; II Chron. 1:3.

8. II Samuel 6:12; II Chron. 5:2.

9. II Samuel 7:2.

10. I Chron. 28:2, 3; compare II Samuel 7:1-13.

11. II Chron. 5:14; see also 7:1, 2, and compare Exodus 40:35.

12. I Kings 14:25, 26.

13. II Chron. 24:7.

14. II Kings 16:7-9, 17 and 18; see also II Chron. 28:24, 25.

15. II Chron. 36:18, 19; see also II Kings 24:13; 25:9.

16. Jeremiah 25:11, 12; 29:10.

17. Ezra, chaps. 1 and 2.

18. Ezra, chap. 6.

19. Ezra 3:12, 13.

20. Ezra 4:4-24.

21. Ezra 6:15-22.

22. Matt. 24:2; Mark 13:2; Luke 21:6.

23. See Book of Mormon, II Nephi 5:16.

24. See Book of Mormon, III Nephi 11:1.

25. See the author's "The Great Apostasy," chap. IX.

26. See the author's "The Great Apostasy," chap. X.

27. See the author's "The Articles of Faith," Lecture I, and references
thereto.

28. See the author's "The Articles of Faith," specifically Lecture I,
and notes thereon.

29. See Doctrine and Covenants 36:8; 42:36; 133:2.

30. See Doctrine and Covenants 115:7-16.

31. See Doctrine and Covenants, Section 95.

32. See Doctrine and Covenants, Section 109.

33. See Doctrine and Covenants, 110:1-10.



CHAPTER II

SANCTUARIES IN EARLIER DISPENSATIONS

{17} As understood and applied herein, the designation "temple" is
restricted to mean an actual structure, reared by man, hallowed and
sanctified for the special service of Deity, such service including
the authoritative administration of ordinances pertaining to the Holy
Priesthood, and not merely a place, however sacred the spot may have
become. If sacred places were to be classed with sacred buildings as
essentially temples, the category would include many a holy Bethel
rarely considered as such. In the more extended application of the
term, the Garden in Eden was the first sanctuary of earth, for therein
did the Lord first speak unto man and make known the Divine law. So
too, Sinai became a sanctuary, for the mount was consecrated as the
special abode of the Lord while He communed with the prophet, and
issued His decrees. The sanctity of such places was as that of Horeb,
where God spake unto Moses from the midst of the flame; and where,
as the man approached he was halted by the command: "Draw not nigh
hither: put off thy shoes from off thy feet, for the place whereon thou
standest is holy ground."[1] A temple, however, is characterized not
alone as the place where God reveals Himself to man, but also as the
House wherein prescribed ordinances of the Priesthood are solemnized.

THE "TESTIMONY"

{18} Prior to the construction of the Tabernacle in the wilderness, and
indeed during the early stages of the memorable journey from Egypt,
the people of Israel had a certain depository for sacred things, known
as the Testimony. This is definitely mentioned in connection with the
following incident. Under Divine direction a vessel of manna was to be
preserved, lest the people forget the power and goodness of God, by
which they had been fed:

    "And Moses said. This is the thing which the Lord commandeth,
    Fill an omer of it to be kept for your generations; that they may
    see the bread wherewith I have fed you in the wilderness, when I
    brought you forth from the land of Egypt.

    "And Moses said unto Aaron, Take a pot, and put an omer full of
    manna therein, and lay it up before the Lord, to be kept for your
    generations.

    "As the Lord commanded Moses, so Aaron laid it up before the
    Testimony, to be kept."[2]

There appears little room for doubt that the Testimony here referred
to was a material structure, and that its name is suggestive of Divine
witness as to its sacred character. Inasmuch as the account of the
exodus contains no mention of the making of such a structure, and
moreover as its existence and use were definitely affirmed before the
people had had time or opportunity to shape it in the wilderness, it
would seem that they must have brought the sacred Testimony with them
from Egypt. This incident is of interest and importance as indicating
the existence of a holy sanctuary during the formative {19} stages of
Israel's growth as a nation, and while the people were in subjection
to idolatrous rulers. This application of the term Testimony must not
be confused with later usage by which the tables of stone bearing the
divinely inscribed Decalogue are so designated.[3] It is to be noted
further that the Tabernacle, wherein was housed the Ark of the Covenant
containing the sacred tables of stone, is distinctively called the
Tabernacle of Testimony. These several uses of the term lead to no
ambiguity if the context be duly considered in each case.

THE PROVISIONAL TABERNACLE

While Moses communed with the Lord on Sinai, the people, left for a
time to themselves, set up a golden calf in imitation of Apis, an
Egyptian idol; and in consequence of their idolatrous orgies, the
Lord's anger was kindled against them. During the period of their
consequent estrangement, before a reconciliation had been effected
between Jehovah and His people, Divine manifestations ceased within
the camp and only afar off could the Lord be found. In connection with
this condition we read of the establishment of a temporary place of
meeting--possibly the dwelling tent of Moses, which became sanctified
by the Divine Presence. Thus runs the record:

    "And Moses took the tabernacle, and pitched it without the camp,
    afar off from the camp, and called it the Tabernacle of the
    congregation. And it came to pass, that every one which sought the
    Lord went out into the tabernacle of the congregation, which was
    without the camp.

    "And it came to pass, when Moses went out unto the tabernacle, that
    all the people rose up, and stood every man {20} at his tent door,
    and looked after Moses, until he was gone into the tabernacle.

    "And it came to pass, as Moses entered into the tabernacle, the
    cloudy pillar descended, and stood at the door of the tabernacle,
    and the Lord talked with Moses.

    "And all the people saw the cloudy pillar stand at the tabernacle
    door: and all the people rose up and worshipped, every man in his
    tent door.

    "And the Lord spake unto Moses face to face, as a man speaketh unto
    his friend. And he turned again into the camp: but his servant
    Joshua, the son of Nun, a young man, departed not out of the
    tabernacle."[4]

That the tent here called the Tabernacle of the Congregation[5] is
not the elaborate and costly structure specially built as the Lord
directed, is evident from the fact that the greater and more enduring
Tabernacle had not been constructed at the time referred to in the
scripture last cited. Unlike the later Tabernacle, which was set up in
the center of the camp with the tribes massed about it in specified
order, this Provisional Tabernacle was pitched outside the camp--afar
off--perhaps as an indication of the Lord's withdrawal following
Israel's idolatrous turning away from Him. That the Provisional
Tabernacle was, however, a holy sanctuary is attested by the personal
communion therein between Jehovah and His servant Moses.

THE TABERNACLE OF THE CONGREGATION

From amidst the clouds, and to the accompaniments of thunders and
lightnings on Sinai, the Lord gave unto {21} Moses the law and the
testimony. Not alone did Moses there talk with the Lord in person, but
by Divine command, Aaron and his sons Nadab and Abihu, together with
seventy of the elders of Israel, went up upon the mountain and did see
God, even the God of Israel. Over Sinai the glory of the Lord abode
for many days: "And Moses went into the midst of the cloud, and gat
him up into the mount; and Moses was in the mount forty days and forty
nights."[6]

When he descended Moses bore with him the commission to call upon the
children of Israel for contributions and offerings of their substance
and all their precious things, such as would be suitable for the
construction of a sanctuary for service in the wilderness.

    "And the Lord spake unto Moses, saying,

    "Speak unto the children of Israel, that they bring me an offering:
    of every man that giveth it willingly with his heart ye shall take
    my offering.

    "And this is the offering which ye shall take of them; gold, and
    silver, and brass,

    "And blue, and purple, and scarlet, and fine linen, and goats' hair,

    "And rams' skins dyed red, and badgers' skins, and shittim wood,

    "Oil for the light, spices for anointing oil, and for sweet incense,

    "Onyx stones, and stones to be set in the ephod, and in the
    breastplate.

    "And let them make me a sanctuary; that I may dwell among them.

    "According to all that I shew thee, after the pattern of {22} the
    tabernacle, and the pattern of all the instruments thereof, even so
    shall ye make it."[7]

The response of the people was so liberal and prompt that a surplus of
material was soon amassed.

    "And they spake unto Moses, saying, The people bring much more than
    enough for the service of the work, which the Lord commanded to
    make.

    "And Moses gave commandment, and they caused it to be proclaimed
    throughout the camp, saying, Let neither man nor woman make any
    more work for the offering of the sanctuary. So the people were
    restrained from bringing.

    "For the stuff they had was sufficient for all the work to make it,
    and too much."[8]

Divine direction was manifest in the appointment of men who should be
in charge of the labor. Bezaleel, the son of Uri, and Aholiab, the son
of Ahisamach, were designated by revelation as the master craftsmen
under whose direction the other workers should labor until all had
been finished in direct accord with the revealed pattern and plan. And
when so finished it was the embodiment of the best in material and
workmanship.

The Tabernacle stood in an outer enclosure or court, walled in by
canvas screens with entrance curtains finely embroidered. The curtains
that formed the walls of the court were suspended from pillars, which
stood at intervals along the sides of an oblong. The longer walls ran
east and west, with the main entrance to the enclosure on {23} the
eastern side. Of the two squares within the curtains, the easterly was
reserved for assemblies of the people, while the square to the west
constituted the more sacred area pertaining to the Tabernacle itself.

The entire space so enclosed covered one hundred cubits east and
west and fifty cubits north and south, or approximately one hundred
and fifty feet by seventy-five feet.[9] In the easterly section,
and therefore removed from the Tabernacle, stood the altar of
burnt-offerings. Between the altar and the Tabernacle stood the
laver; this was a large vessel of brass standing upon a pedestal and
containing water for the ceremonial cleansing of the hands and feet
of the priests. It is interesting to note that the laver and its
supporting pedestal were made by special contribution of the women,
who gave their brazen mirrors for this purpose. The Tabernacle stood
with its longer axis east and west, and with its entrance on the
easterly side. The structure was but thirty cubits long by ten cubits
broad, or forty-five by fifteen feet; these are the dimensions given
by Josephus, and they are practically in accord with the description
in Exodus, which states that the walls comprised twenty boards on a
side, each board one and a half cubits wide; at the west end there were
six boards, each one and a half cubits wide or nine cubits in all;
these with the angle posts would make the entire breadth equal to that
given by Josephus, ten cubits. The boards of the walls {24} were held
together by tenon-joints having sockets of silver, two to each board;
the boards themselves were overlaid with gold and were provided with
rings of the same metal to receive the bars, which also were overlaid
with gold.

It will be seen that the Tabernacle was but a small structure, entirely
unsuited to the accommodation of large assemblies, but it is to be
remembered that for such it was never intended. Within the Tabernacle,
only the appointed bearers of the Priesthood officiated; and of these
none but the few actually engaged in the service of the day could be
admitted.

The Tabernacle was divided by a curtain, specifically called the Veil,
into two compartments, the outer of which was known as the Holy Place,
and the inner as the Most Holy Place or Holy of Holies. Josephus and
some others state that the Tabernacle comprised three parts; the third
division, however, was really outside the main tent and appeared as
a porch at the east end, five cubits deep, and extending across the
entire front. The Veil, which separated the Holy Place from the Holy
of Holies, was of fine workmanship, "of blue, and purple, and scarlet,
and fine twined linen of cunning work," and was embroidered with
cherubim. It was hung upon four pillars of wood overlaid with gold;
the hooks were of gold and the sockets of silver. The wood used for
these pillars, as indeed that used in other parts of the structure, was
the rare, costly, and durable shittim or acacia, sometimes known as
thorn-wood. Beyond the Veil the enclosure was most holy, and therein
was placed the Ark of the Covenant with its Mercy Seat bearing the
sacred cherubim, the description of which appears in the record as
follows:

    {25} "And Bezaleel made the ark of shittim wood: two cubits and a
    half was the length of it, and a cubit and a half the breadth of
    it, and a cubit and a half the height of it:

    "And he overlaid it with pure gold within and without, and made a
    crown of gold to it round about.

    "And he cast for it four rings of gold, to be set by the four
    corners of it; even two rings upon the one side of it, and two
    rings upon the other side of it.

    "And he made staves of shittim wood, and overlaid them with gold.

    "And he put the staves into the rings by the sides of the ark, to
    bear the ark.

    "And he made the mercy seat of pure gold: two cubits and a half was
    the length thereof, and one cubit and half the breadth thereof.

    "And he made two cherubims of gold, beaten out of one piece made he
    them, on the two ends of the mercy seat:

    "One cherub on the end on this side, and another cherub on the
    other end on that side: out of the mercy seat made he the cherubims
    on the two ends thereof.

    "And the cherubims spread out their wings on high, and covered with
    their wings over the mercy seat, with their faces one to another;
    even to the mercy seatward were the faces of the cherubims."[10]

Outside the Veil, yet within the Tabernacle, was the Holy Place; in
this were placed the table of shewbread, the altar of incense, and the
golden seven-branched candlestick.[11]

The rich fabrics of delicate workmanship forming the walls and roof
of the Tabernacle were protected by coarser hangings of goats' hair,
and these in turn by a covering of skins. The structure as completed
is referred to in the scripture sometimes as the Tent of the {26}
Congregation and at others as the Tabernacle of the Congregation; the
former expression occurs thirteen times, the latter one hundred and
thirty-three times; yet notwithstanding this difference, the original
in each case was _Ohel Moed_, the best authenticated translation of
which is the Tent of Meeting. Let it not be supposed, however, that
this means in the ordinary sense a meeting-house, for the meeting here
expressed is not that of a concourse of worshippers, but the place of
communion between God and His Priesthood. The Tent of Meeting, or the
Tabernacle of the Congregation, in Israel, was the Lord's tent wherein
He met the authorized representatives of His people.

On the first day of the second year following Israel's exodus from
Egypt, the Tabernacle was set up for the first time, and all the sacred
furniture was disposed according to the direct commands of the Lord.
The veil was hung, and the place was consecrated as a most holy spot,
ineffably sacred as the dwelling place of Jehovah. Then, even as on
Sinai a cloud had shrouded the temporary abiding place of God, so was
it with the Tabernacle:

    "Then a cloud covered the tent of the congregation, and the glory
    of the Lord filled the tabernacle.

    "And Moses was not able to enter into the tent of the congregation,
    because the cloud abode thereon and the glory of the Lord filled
    the tabernacle.

    "And when the cloud was taken up from over the tabernacle, the
    children of Israel went onward in all their journeys:

    "But if the cloud were not taken up, then they journeyed not till
    the day that it was taken up.

    "For the cloud of the Lord was upon the tabernacle by {27} day, and
    fire was on it by night, in the sight of all the house of Israel,
    throughout all their journeys."[12]

The all-pervading and all-controlling thought in the erection of
this portable sanctuary was that of expressing the close association
between Jehovah and His people. The people were to consider themselves
specifically the people of God, and amongst them should be His
dwelling, surpassing in a transcendent degree the presence of the gods
of wood and stone housed among the idolatrous nations with whom Israel
had to contend. This thought was expressed in the earliest commandment
respecting the building of the Tabernacle: "And let them make me a
sanctuary; that I may dwell among them."[13]

Even more truly indispensable than Tabernacle or Temple, in the
maintenance of close relationship with Deity, is the Priesthood. It
was therefore to be expected that with the establishment of a holy
sanctuary, appointments and ordinations should be made whereby men
would be truly set apart to the sacred offices of the Priesthood. While
Moses was the great high priest of Israel, standing at the head of a
distinctive dispensation of Divine authority and power, there were many
priestly functions pertaining to the less exalted orders, and unto
these Aaron and his four sons, Nadab, Abihu, Eleazer, and Ithamar, were
set apart. As the Tabernacle had been built under express direction
extending even into minute detail, so the ministrations of the
Priesthood were prescribed and the order of worship was established,
whereby the people should be reminded that amongst them dwelt {28}
Jehovah, before whom they should set none other gods.[14]

The Tabernacle was prepared primarily for migratory service; its parts
therefore were separately finished and so fitted as to permit of easy
putting together or taking apart. When set up within its court, the
Tabernacle occupied the place of honor in the center of the camp.

On the east, and therefore immediately before the entrance to the
court, were the tents of the Priests; while on the other three sides
the Levites were encamped. These, being closest in attendance have been
likened to the body-guard of the Great King[15] whose throne was within
the sanctuary; and beyond them were stationed the other tribes in order
of established precedence. While dismantled and in transit, when the
people were on the march, the Tabernacle still held the central place;
its bearers were the Levites, and the whole army of Israel was its
guard.

Until Israel had become permanently established in the land of promise,
the Tabernacle of the Congregation had but temporary resting places. As
the people moved the sanctuary was carried, until it found a somewhat
more permanent home at Shiloh. There, at the door of the Tabernacle,
the final apportionment of Canaan among the tribes was made.[16]
There it remained during the period of the Judges, and until after
the Ark of God had been allowed to pass from the custody of Israel
to that of the Philistines, because of sin.[17] The glory of the
sanctuary {29} was largely lost, and though the Tabernacle continued
in existence its sacred service was in abeyance. Sadly was the truth
declared, "The glory is departed from Israel: for the ark of God is
taken."[18] There is evidence that for a short time during the reign
of Saul, the Tabernacle was established at Nob; for there we find the
priest Ahimelech maintaining the service of the shew-bread,[19] but
the Ark of the Covenant was certainly not there.[20] We next learn of
the Tabernacle having been set up at Gibeon, though the conditions
resulting in its removal thither are not fully stated.[21] The Ark was
housed in another tent, and finally both were brought into the splendid
Temple of Solomon by which all earlier sanctuaries were superseded.

THE THIRD TABERNACLE

Yet another tent of sanctuary was made and used in Israel prior to the
erection of the great Temple. This we may call for convenience the
Third Tabernacle; it was erected by David the king, in his own city, as
a shelter for the Ark of the Covenant. As already cited, the scriptural
record tells of the capture of the Ark by the Philistines, and of its
return to Israel. This incident occurred during the latter part of the
administration of the Judges, before Israel had bowed to a king in
Canaan.[22]

Throughout the reign of Saul, the Ark remained under the roof of a
private dwelling; wherein, however, a priest was maintained for its
care and ministry. One of the early acts of David after he became king,
was to {30} plan the removal of the Ark to a more suitable situation.
In the course of this removal, Uzzah was stricken, because without
authority he essayed to take hold of the sacred vessel; and this
manifestation of Divine displeasure so affected David that he delayed
his purpose of setting up the Ark in his own city and placed it in
another private house--that of Obed-edom the Gittite.[23] While the Ark
remained beneath that roof the household was blessed and prospered.
In course of time the original plan was carried into effect and the
Ark was set up in a tent specially prepared for its reception in the
City of David: "And they brought in the ark of the Lord, and set it in
his place, in the midst of the tabernacle that David had pitched for
it: and David offered burnt offerings and peace offerings before the
Lord."[24]

Thus, during the reign of David there were two places regarded as
sanctuaries; and the worship of the people was divided. Solomon
appears to have acknowledged the sanctity of both places--the resting
place of the Ark at Jerusalem and the place of the Tabernacle of the
Congregation at Gibeon.[25] Through him both shrines were again brought
together.[26]

THE TEMPLE OF SOLOMON

Scarcely had the Ark of the Covenant been deposited at the capital
of the kingdom--the City of David,--when the king became desirous of
erecting for its accommodation a more enduring shelter than the tent
in which it had {31} been installed with pomp and ceremony. It appears
that the conscience of the king was troubled by the thought that he
was better housed than was the sanctuary of the Lord: "Now it came to
pass, as David sat in his house, that David said to Nathan the prophet,
Lo, I dwell in an house of cedars, but the ark of the covenant of the
Lord remaineth under curtains."[27] It was David's desire to build a
suitable House for the Lord and Nathan the prophet at first encouraged
the undertaking. The Lord spake to Nathan however, and directed him to
decline the king's proffered gift. Although Jehovah had been without a
fixed place recognized by the people as His, though as He said He had
not dwelt in a house amongst Israel, but had gone from tent to tent
and from one tabernacle to another,[28] though as the context implies,
the Lord had been neglected in the long delay attending the erection
of a house to His name, nevertheless David could not be honored with
the commission or even the permission to build such a house for he
was accounted a man of blood.[29] Let us not undertake to judge the
extent of David's offending; to do so would be to usurp the Divine
prerogative; it is enough for us to know that even the gift of royalty
may be declined if there be aught requiring reconciliation between the
mortal and his God. David, however, was permitted to provide means and
to gather material which afterward should be used in the erection of
the Temple,[30] moreover, the very site on which the great building
was subsequently erected was chosen and sanctified through his agency.
A great pestilence had fallen {32} upon Israel, and the Angel of the
Lord, sent forth with the warrant of destruction, was seen by David,
standing, sword in hand, on Mount Moriah at the threshing floor of
Araunah the Jebusite.[31] That spot, hallowed by the presence of a
heavenly messenger, though that messenger was the Angel of Death, was
marked by the erection of an altar, as the Lord directed through the
prophet Gad.[32]

As David realized that his years of life were few, he laid upon
Solomon, his son and chosen successor, the solemn charge to build the
house he had been forbidden to build. The king dwelt pathetically upon
his own disqualification, and then repeated the Lord's promise of
acceptance at the hand of Solomon. The scriptural record runs thus:

    "So David prepared abundantly before his death.

    "Then he called for Solomon his son, and charged him to build an
    house for the Lord God of Israel.

    "And David said to Solomon. My son, as for me, it was in my mind to
    build an house unto the name of the Lord my God:

    "But the word of the Lord came to me, saying, Thou hast shed blood
    abundantly, and hast made great wars: thou shalt not build an house
    unto my name, because thou hast shed much blood upon the earth in
    my sight.

    "Behold, a son shall be born to thee, who shall be a man of rest;
    and I will give him rest from all his enemies round about: for his
    name shall be Solomon, and I will give peace and quietness unto
    Israel in his days.

    "He shall build an house for my name; and he shall be my son, and I
    will be his father: and I will establish the throne of his kingdom
    over Israel for ever.

    {33} "Now, my son, the Lord be with thee; and prosper thou, and
    build the house of the Lord thy God, as he hath said of thee.

    "Only the Lord give thee wisdom and understanding, and give thee
    charge concerning Israel, that thou mayest keep the law of the Lord
    thy God.

    "Then shalt thou prosper, if thou takest heed to fulfill the
    statues and judgments which the Lord charged Moses with concerning
    Israel: be strong, and of good courage; dread not, nor be dismayed.

    "Now, behold, in my trouble I have prepared for the house of the
    Lord an hundred thousand talents of gold, and a thousand thousand
    talents of silver; and of brass and iron without weight; for it
    is in abundance: timber also and stone have I prepared; and thou
    mayest add thereto.

    "Moreover there are workmen with thee in abundance, hewers and
    workers of stone and timber, and all manner of cunning men for
    every manner of work.

    "Of the gold, the silver, and the brass, and the iron, there is no
    number. Arise therefore, and be doing, and the Lord be with thee.

    "David also commanded all the princes of Israel to help Solomon his
    son, saying,

    "Is not the Lord your God with you? and hath he not given you rest
    on every side? for he hath given the inhabitants of the land into
    mine hand; and the land is subdued before the Lord, and before his
    people.

    "Now set your heart and your soul to seek the Lord your God; arise
    therefore, and build ye the sanctuary of the Lord God, to bring the
    ark of the covenant of the Lord, and the holy vessels of God, into
    the house that is to be built to the name of the Lord."[33]

David gave Solomon detailed instructions as to the design and
specifications of the house and its appurtenances, the plan of the
porch and that of both the main {34} structure and the accessory
buildings, "and the pattern of all that he had by the Spirit."
Furthermore he gave directions as to the ministry of the various
courses of Priests and Levites, "and for all the work of the service of
the house of the Lord, and for all the vessels of service in the house
of the Lord."[34]

The actual work of construction was begun in the fourth year of
Solomon's reign, and the Temple was ready for dedication in the
twelfth, or about 1005 B. C. At the inception of the labor, Solomon
entered into an agreement with Hiram, a neighboring king, whereby the
resources of Tyre and Sidon were annexed in the great undertaking.
Through this alliance the splendid forests of Lebanon were made
accessible; cedar, and fir, and other trees were felled and floated by
the thousand to the most convenient point for land transportation to
Jerusalem. It had been previously explained to Hiram that the demand
would be a heavy one, for, as Solomon had said: "The house which I
build is great: for great is our God above all gods."[35] Sidonian
hewers were put to work,--the most skilful of all known woodmen; and
the timbers of Lebanon were supplied in abundance. The extent of the
demand may be judged from the enormous payment proffered and made by
Solomon.[36]

Israelitish workmen were employed in great numbers, both in
co-operation with the Sidonians and at home. Thus we read:

    "And King Solomon raised a levy out of all Israel; and the levy was
    thirty thousand men.

    {35} "And he sent them to Lebanon, ten thousand a month by courses:
    a month they were in Lebanon, and two months at home: and Adoniram
    was over the levy.

    "And Solomon had threescore and ten thousand that bare burdens, and
    fourscore thousand hewers in the mountains;

    "Beside the chief of Solomon's officers which were over the work,
    three thousand and three hundred, which ruled over the people that
    wrought in the work.

    "And the king commanded, and they brought great stones, costly
    stones, and hewed stones, to lay the foundation of the house.

    "And Solomon's builders and Hiram's builders did hew them, and the
    stonesquarers: so they prepared timber and stones to build the
    house."[37]

For the successful employment of such great numbers of workmen an
effective system of organization was necessary; we are not surprised,
therefore, in reading that thirty-three hundred overseers were in
service. The efficiency of the system is attested by the success
attending the great undertaking. The Israelites and the men of Tyre and
Sidon worked in harmony, and much of the building material was shaped
by pattern and measurement in forest and quarry; therefore "the house,
when it was in building, was built of stone made ready before it was
brought thither; so that there was neither hammer nor ax nor any tool
of iron heard in the house, while it was in building."[38]

Our primary source of information relating to the erection of the great
Temple is the scriptural record contained in I Kings, chapters 6 and
7; a later account appears in II Chronicles, chapter 3 and 4, which
account as {36} well as the description given by Josephus[39] appears
to have been derived from the record first cited.

In general, the design of Solomon's Temple was that of the specially
constructed Tabernacle of the Congregation, though the dimensions of
the Temple were double those of the Tabernacle. It will be remembered
that the porch of the Tabernacle was five cubits deep; that of
the Temple measured ten cubits in depth; in each case the porch
extended across the full width of the house. The Holy Place, or first
compartment within the walls, was twenty cubits long, ten cubits wide
and ten high in the Tabernacle; that of the Temple was forty by twenty
cubits and twenty cubits high. The inner sanctuary, Oracle, or Holy of
Holies, in the Tabernacle was cubical and measured ten cubits each way;
in the Temple this sacred enclosure was a cube of twenty cubits. Thus
the ground plan of the Tabernacle covered thirty-five by twenty cubits,
and that of the Temple seventy cubits by forty. These measurements
do not take into account the side chambers, which in the Tabernacle
were five cubits wide; those connected with the Temple measured ten
cubits in extreme width; with these included, the entire area of the
Tabernacle was forty by twenty cubits, and that of the Temple eighty
by forty cubits; or, at the usually accepted equivalent for the cubit,
sixty by thirty feet for the Tabernacle, and one hundred and twenty
feet by sixty feet for the Temple. In height the same relation was
maintained; the Tabernacle rose fifteen cubits and the Temple thirty
cubits. The Temple porch appears to have towered above the height of
the main structure.[40]

{37} In the porch, standing as a guard at the threshold of the Temple,
were two brazen pillars, of elaborate design, and doubtless of
emblematical significance. They were regarded as of such importance
as to merit detailed description, and the name of their maker was
inscribed in the Temple archives. They were wrought by Hiram of
Tyre,--not the king who bore the same name--but a master-artisan,
skilled in the working of brass. Hiram fashioned the pillars, each
twelve cubits in circumference and eighteen cubits high exclusive of
the massive chapiters, which were ornamented with pomegranates and lily
work. The pillar at the right of the entrance was named Jachin, meaning
"He shall establish," and that at the left was called Boaz, signifying
"In it is strength."[41] Whatever deeper meaning may have been attached
to these massive columns, their suggestive symbolism of strength and
firmness is plainly apparent. As to whether they actually supported the
roof of the porch, or were free, standing as embellishments and symbols
alone, the scriptural text is not definite.

The walls of the great Temple were of hewn stone, yet on the inside no
stone was visible; for the walls were wainscotted from floor to ceiling
with cedar, richly decorated with carvings of flowers, trees, and other
designs, and the flooring was of fir.[42] Moreover, the interior was
richly embellished with overlaid work in pure gold. The partition by
which the Oracle or Holy of Holies was divided off, corresponding to
the veil in the Tabernacle, was thus overlaid, and was hung with chains
of gold.[43] The cherubim that stood as the symbol of guardianship {38}
over the Oracle were of olive wood, covered with gold, the precious
metal being fitted upon the carved work.[44]

The vestibule or porch stood at the east end; and this constituted the
only entrance to the Temple proper. On the other three sides, therefore
surrounding both the Holy Place and the Oracle, were numerous small
chambers, built in three tiers or stories. The width of these was five
cubits in the lowest story, six cubits in the middle, and seven cubits
in the top story; this peculiarity in width increasing with height was
made possible by the decrease in the thickness of the walls. By this
rebatement of the walls, the cedarn chambers were well supported yet
they formed no part of the main structure; it was so designed "that
the beams should not be fastened in the walls of the house."[45] These
small apartments were therefore "chambers round about, against the
walls of the house," yet of independent construction. From the mention
made by Ezekiel[46] these chambers are supposed to have numbered
thirty, though no precise specification is found. They were probably
used for service required of the priests aside from the ceremonial
labor connected with the general ritual. Entrance to these chambers was
provided on the right side of the building with winding stairs leading
to the upper rooms. Above the level of the upper chambers were windows
by which the outer apartment or Holy Place was lighted; the Holy of
Holies, however, was without natural light.

The furniture within the Temple comprised but few objects, yet every
piece was of special design and for exclusive use. In the Holy Place
stood the table, or a {39} series of tables to bear the sacred
shew-bread. Mention is made also of an altar of gold, and of ten
candlesticks of pure gold set in front of the entrance to the Oracle,
five on either side; furthermore there were tongs of gold, bowls and
snuffers, basins and spoons. The Oracle was prepared for the reception
of the Ark of the Covenant, and to overshadow that holy vessel there
were prepared the two great cherubim, each ten cubits high; these were
of olive wood overlaid with gold.

The Temple stood within walled enclosures, generally spoken of as outer
and inner courts respectively. The wall of the inner court is described
as consisting of three courses of hewn stone, in which was set a course
of cedar beams. This corresponded to the single enclosure of the
ancient Tabernacle. Inasmuch as all the specified measurements show
the Temple to have been double the size of the Tabernacle, this court
may have been of corresponding proportion; it is therefore generally
believed to have extended one hundred cubits north and south and two
hundred cubits east and west.[47]

Within the court, "before the porch of the Lord" stood the altar of
sacrifice. This was of brass twenty cubits square and ten cubits high.
To the service of the altar belonged many of the utensils such as
basins, pots, and shovels, specially made under the direction of the
master craftsman, Hiram of Tyre. Another prominent object within the
court was the molten sea, called also the brazen sea.[48] This great
font measured thirty cubits in circumference and stood five cubits
high, and was richly {40} ornamented. The walls were a hand-breadth
in thickness, and the brim was embellished with flower work. It was
mounted on twelve brazen oxen, arranged in groups of three, the groups
facing respectively north, south, east and west. The great font stood
between the altar and the porch "on the right side of the house,
eastward, over against the south."[49] Associated with the molten sea
were ten smaller vessels called lavers, mounted on bases of special
construction and provided with wheels to facilitate removal.[50] The
lavers were used in connection with the service of the altar, for the
washing of the offerings; but the main font or molten sea was reserved
for the ceremonial cleansing of the priests.

When the House of the Lord was completed, elaborate preparations were
made for its dedication. First came the installation of the Ark of the
Covenant and its appurtenances, the Tabernacle of the Congregation,
and the holy vessels. With great solemnity and to the accompaniment of
ceremonial sacrifice, the Ark was brought by the priests and placed
within the Holy of Holies beneath the wings of the cherubim. At this
time the Ark contained only the two tables of stone "which Moses put
there." The staves by which the Ark was borne were so drawn out as to
be visible from within the Holy Place, and then "it came to pass, when
the priests were come out of the holy place, that the cloud filled the
house of the Lord, So that the priests could not stand to minister
because of the cloud: for the glory of the Lord had filled the house of
the Lord."[51]

{41} Then Solomon addressed the assembled multitude, reciting the
circumstances under which the building of the Temple had been conceived
by his father David and executed by himself, and proclaiming the mercy
and goodness of Israel's God. Standing before the altar of the Lord, in
the court of the Temple, the king spread forth his hands toward heaven,
and offered the dedicatory prayer. The king then blessed the people,
saying "Blessed be the Lord, that hath given rest unto his people
Israel, according to all that he promised: there hath not failed one
word of all his good promise, which he promised by the hand of Moses
his servant. The Lord our God be with us, as he was with our fathers:
let him not leave us, nor forsake us."[52]

The principal services with the attendant festivities lasted seven
days, and "on the eighth day he sent the people away: and they blessed
the king, and went unto their tents joyful and glad of heart for all
the goodness that the Lord had done for David his servant, and for
Israel his people."[53]

For only a third of a century did this splendid edifice maintain its
supremacy and glory. In the later years of his reign Solomon had done
wickedly in the sight of God and the people had not been slow to follow
their king in evil paths. Israel had grown weak in their allegiance to
Jehovah and had gone after strange gods. Following the death of Solomon
the nation was disrupted. In the fifth year of the reign of Rehoboam,
Shishak king of Egypt besieged the City of David and even despoiled
the Temple {42} and carried away part of the sacred treasures. Next,
Jehoash, king of one part of the divided nation, took away gold and
silver and sacred vessels from the House of the Lord and carried
them into Samaria.[54] It is thus shown that the desecration of the
Temple was not effected wholly by the enemies of Israel; the people to
whom the House had once been sacred contributed to its profanation.
Ahaz, the wicked king of Judah, removed the altar from its place and
substituted therefore another fashioned by his own order after the
pattern of the altars of the heathen; moreover he took down the molten
sea and dismantled the lavers.[55] Mannasseh, another evil king who
reigned in Judah, followed after Baal and set up idolatrous shrines
within the very precincts of the Temple.[56] The precious things of the
House of the Lord were used as barter between kings. So, Asa king of
Judah purchased the aid of Ben-hadad, to fight against Israel;[57] so
also did Jehoash purchase peace from Hazael king of Syria;[58] and so
did Hezekiah strip the House of the Lord for plunder wherewith to pay
tribute to the Assyrians.[59]

Some attempts were made to repair the worst of the ravages upon and
within the Temple[60] but it seemed that the House had been abandoned
to its fate. In the year 586 B. C., Nebuchadnezzar, king of Babylon,
completed the destruction of the Temple in connection with {43} his
conquest of the kingdom of Judah. Whatever of value was yet there he
carried away, and the building was destroyed by fire.[61]

There occurs yet one later mention of some of the vessels that had been
made for the service of Jehovah,--when they were brought out to crown
the triumph of Belshazzar in his heathenish feast. Then was manifest
the displeasure of the Lord, and the trembling king heard from the
lips of Daniel his doom,--for he had been unmindful of the fate that
had overtaken his father, and had lifted up himself against the Lord
of heaven; and had brought out the vessels of the house of God that he
and his lords, his wives and his concubines might drink wine therefrom;
and he had praised the gods of silver, and gold, of brass, iron, wood,
and stone, which see not, nor hear, nor know; but the God in whose hand
was his breath and whose were all his ways had he not glorified. He had
been weighed in the balances and was found wanting; and his kingdom was
taken from him. That night, Belshazzar the king was slain.[62]

THE TEMPLE OF EZEKIEL'S VISION

In the twenty-fifth year of the Babylonian captivity, while yet the
people of Israel were in exile in a strange land, the word of the Lord
came to the prophet Ezekiel; the power of God rested upon him; and he
saw in vision a glorious Temple, the plan of which he minutely {44}
described.[63] As to whether the prophet himself considered the design
so shown as one to be subsequently realized, or as but a grand yet
unattainable ideal, is not declared. Certain it is that the Temple of
the vision has not yet been builded.

In most of its essential features Ezekiel's ideal followed closely the
plan of Solomon's Temple; so close, indeed, is the resemblance, that
many of the details specified by Ezekiel have been accepted as those
of the splendid edifice destroyed by Nebuchadnezzar. A predominant
characteristic of the Temple described by Ezekiel was the spaciousness
of its premises and the symmetry of both the Holy House and its
associated buildings. The area was to be a square of five hundred
cubits, walled about and provided with a gateway and arches on each
of three sides; on the west side the wall was to be unbroken by arch
or portal. At each of the gateways were little chambers regarded as
lodges,[64] and provided with porches. In the outer court were other
chambers. The entire area was to be elevated, and a flight of steps led
to each gateway. In the inner court was seen the great altar, standing
before the House, and occupying the center of a square of one hundred
cubits.[65] Ample provision was made for every variety of sacrifice
and offering, and for the accommodation of the priests, the singers,
and all engaged in the holy ritual.[66] The main structure comprised
a Porch, a Holy Place, and an inner sanctuary or Most Holy Place, the
last named elevated above the rest {45} and reached by steps. The plan
provided for even greater exclusiveness than had characterized the
sacred area of the Temple of Solomon; the double courts contributed
to this end. The service of the Temple was prescribed in detail; the
ordinances of the altar, the duties of the priests, the ministry of the
Levites, the regulations governing oblations and feasts were all set
forth.[67]

The immediate purpose of this revelation through the vision of the
prophet appears to have been that of awakening the people of Israel to
a realization of their fallen state and a conception of their departed
glory. The prophet was thus commanded:

    "Thou son of man, shew the house to the house of Israel, that
    they may be ashamed of their iniquities: and let them measure the
    pattern.

    "And if they be ashamed of all that they have done, show them the
    form of the house, and the fashion thereof, and the goings out
    thereof, and the comings in thereof, and all the forms thereof, and
    all the ordinances thereof, and all the forms thereof, and all the
    laws thereof: and write it in their sight, that they may keep the
    whole form thereof, and all the ordinances thereof, and do them.

    "This is the law of the house; Upon the top of the mountain the
    whole limit thereof round about shall be most holy. Behold, this is
    the law of the house."[68]

THE TEMPLE OF ZERUBBABEL

For three score years and ten the Jews had grieved and groaned under
Babylonian rule. The greater part of the once proud Kingdom of Judah
had been carried {46} away captive, and such as remained in the land
of their fathers had lost their national status and had become largely
merged with the Gentiles. With dreadful exactness had been fulfilled
the dire prediction of Jeremiah. Through that prophet the Lord had
spoken, saying:

    "Therefore thus saith the Lord of hosts; Because ye have not heard
    my words,

    "Behold, I will send and take all the families of the north, saith
    the Lord, and Nebuchadrezzar [Nebuchadnezzar] the king of Babylon,
    my servant, and will bring them against this land, and against the
    inhabitants thereof, and against all these nations around about,
    and will utterly destroy them, and make them an astonishment, and
    an hissing, and perpetual desolations.

    "Moreover I will take from them the voice of mirth, and the voice
    of gladness, the voice of the bridegroom, and the voice of the
    bride, the sound of the millstones, and the light of the candle.

    "And this whole land shall be a desolation, and an astonishment;
    and these nations shall serve the king of Babylon seventy
    years."[69]

However, the gloom of the saddening prophecy had been lightened by one
ray of hope and promise--the assurance that when the seventy years of
the Lord's chastisement had been completed, the people should return
to the land of their inheritance, and once again be recognized as the
Lord's own.[70] In the encouragement of that hope the people had lived;
by its inspiration their prophets, even while in captivity, had sought
the Lord, and declared His will to the people; by its light Ezekiel had
seen in the {47} vision of seership the re-establishment of his people
and the possibility of a Temple greater and grander than the first. In
due time the God of Israel made good His word, and vindicated anew His
power as King of kings; He ruled and overruled the passions of nations
and the acts of earthly rulers, and once again brought His people
from the land of their bondage. Persia had become the controlling
power among the nations, and by decree of the Persian king, Judah was
emancipated. Behold the power of God in directing the rulers among
mortals:

    "Now in the first year of Cyrus king of Persia, that the word
    of the Lord by the mouth of Jeremiah might be fulfilled, the
    Lord stirred up the spirit of Cyrus king of Persia, that he made
    a proclamation throughout all his kingdom, and put it also in
    writing, saying,

    "Thus saith Cyrus king of Persia, The Lord God of heaven hath given
    me all the kingdoms of the earth; and he hath charged me to build
    him an house at Jerusalem, which is in Judah.

    "Who is there among you of all his people? his God be with him, and
    let him go up to Jerusalem, which is in Judah, and build the house
    of the Lord God of Israel, (he is the God,) which is in Jerusalem.

    "And whosoever remaineth in any place where he sojourneth, let the
    men of his place help him with silver, and with gold, and with
    goods, and with beasts, beside the freewill offering for the house
    of God that is in Jerusalem."[71]

Under this gracious permission the people returned to the land of their
fathers, and set about the work of building anew a House to the Lord.
Cyrus had issued his royal decree that the structure be worthy the
great Name to which it was to be reared--the foundations were to {48}
be strongly laid; the height was to be three score cubits, and the
breadth the same; there were to be set three rows of great stones and a
row of new timber; moreover, the expenses were to be met by the royal
treasury.[72] The king restored to the people the vessels that had been
taken by Nebuchadnezzar from the first Temple,--all these, numbering
many thousands, were formally delivered by the king's treasurer.[73]

So great was the enthusiasm of the people, so strong their desire to
have individual part in the holy undertaking, that many who had been
careless of their heritage now claimed priestly standing; but, as
their genealogy had not been preserved, they were debarred from the
priesthood, though permitted to return with the rest. The prerogatives
of the priestly order were denied them until one would arise with power
to declare their genealogy through Urim and Thummim.[74]

Zerubbabel and Jeshua had charge of the work; and without delay they
builded anew the altar of the God of Israel and re-established the
ritual of sacrifice, and the observance of the sacred festivals.[75]
Masons and carpenters, workmen and artisans of all kinds and degrees
were brought into service; again were Tyre and Sidon put under friendly
tribute, and once more the wealth of the forests of Lebanon was brought
to Jerusalem. Priests and Levites were marshalled in order as of old,
and the sound of trumpets and cymbals was mingled with the voices of
the singers. Is there cause for wonder that {49} as the foundations
were laid, old men who remembered the first House and its glory wept
aloud and shouted in their tearful joy?[76]

But adversaries arose who put obstacles in the way of the builders.
The people of Canaan--Israelites who had forgotten their allegiance to
God, and had mingled with idolaters, took offense at the activity of
the returned Jews. At first they offered to assist in the work, but
being refused recognition because of their idolatrous associations,
they became obstructionists, and "weakened the hands of the people of
Judah, and troubled them in building; and hired counsellors against
them, to frustrate their purpose, all the days of Cyrus king of Persia,
even until the reign of Darius king of Persia."[77] The claim was made
that of old the people of Judah had been a trouble to other nations,
and that with the restoration of their Temple they would again become
seditious. At last the protests and charges reached Darius, the
reigning monarch; and he, having investigated the whole matter, issued
a decree, that not only should the Jews be free from interruption in
the building of the Temple, but that a portion of the king's tribute,
the regular taxes of the land, should be devoted to the work; and, said
the king:

    "Also I have made a decree, that whosoever shall alter this word,
    let timber be pulled down from his house, and being set up, let him
    be hanged thereon; and let his house be made a dunghill for this.
    And the God that hath caused his name to dwell there destroy all
    kings and people, that shall {50} put to their hand to alter and to
    destroy this house of God which is at Jerusalem. I Darius have made
    a decree; let it be done with speed."[78]

With such support the people soon completed the building. Though nearly
twenty years elapsed between the laying of the foundation and the
finishing, the greater part of the labor was done during the last four
years. The dedicatory services were solemn and inspiring. For seven
days the Feast of Unleavened Bread was observed; the Passover was eaten
by those who had returned from captivity and by such others as had
"separated themselves unto them from the filthiness of the heathen of
the land, to seek the Lord God of Israel."[79]

This, the second Temple, was finished in the year 515 B. C.; it is
known in history as the Temple of Zerubbabel. In general plan it was
patterned after the Temple of Solomon, though in many of its dimensions
it exceeded its prototype. The court was divided into a section for
priests only and another for the public; according to Josephus the
division was effected by a wooden railing.[80] An alter of unhewn
stone was erected in place of the great brazen alter of old.[81] The
Holy Place was graced by but one candlestick instead of ten; and by a
single table for the shew-bread instead of the ten tables overlaid with
gold which stood in the first Temple. We read also of a golden altar
of incense, and of some minor appurtenances. The Most Holy Place was
empty, for the Ark {51} of the Covenant had not been known after the
people had gone into captivity.

In many respects the Temple of Zerubbabel appeared poor in comparison
with its splendid predecessor and in certain particulars, indeed, it
ranked lower than the ancient Tabernacle of the Congregation--the
sanctuary of the nomadic tribes. Critical scholars specify the
following features characteristic of the Temple of Solomon and lacking
in the Temple of Zerubbabel: (1) the Ark of the Covenant; (2) the
sacred fire; (3) the Shekinah, or glory of the Lord, manifested of old
as the Divine Presence; (4) the Urim and Thummim, by which Jehovah made
plain His will to the priests of the Aaronic order; (5) the genius
or spirit of prophecy, indicative of the closest communion between
mortals and their God. Notwithstanding these differences the Temple of
Zerubbabel was recognized of God and was undoubtedly the site or seat
of Divine revelation to duly constituted prophets.

The inferiority of the second Temple as compared with the first is
generally conceded; the difference, however, was rather in matter of
splendor than in point of size.[82] But even such glory as it did
possess was not to be long maintained. Again the people became recreant
to their God, and the voice of the prophet was unheeded. Again did
Jehovah permit the heathen to oppress Judah. Of the later history
of this Temple the Biblical record gives but few details; but from
other sources we learn of its vicissitudes. In connection with the
Maccabean persecution the House of the Lord was profaned. A Syrian
king, Antiochus Epiphanes, captured Jerusalem (168 to 165 B. C.) {52}
and perpetrated blasphemous outrage against the religion of the people.
He plundered the Temple and carried away its golden candlestick, its
golden altar of incense, its table of shewbread, and even tore down the
sacred veils, which were of fine linen and scarlet. His malignity was
carried so far that he purposely desecrated the altar of sacrifice by
offering swine thereon, and erected a heathen altar within the sacred
enclosure. Not content with the violation of the Temple, this wicked
monarch had altars erected in the towns and ordered the offering of
unclean beasts upon them. The rite of circumcision was forbidden on
pain of death, and the worship of Jehovah was declared a crime.[83] As
a result of this persecution many of the Jews apostatized, and declared
that they belonged to the Medes and Persians--the nations from whose
dominion they had been delivered by the power of God.

Among those who remained true to the religion of their fathers was
Mattathias, who was a priest, and a man of prominence. He was besought
to offer heathen sacrifice; not only did he refuse but in righteous
indignation he slew those who did attempt the sacrilege. This act
led to further strife and for three years the struggle continued.
Judas, son of Mattathias, came into prominence and is known as Judas
Maccabeus,--the first of the Maccabees. Under his leadership the
people returned to Jerusalem and found the Temple deserted, as it had
been left by the army of Antiochus. Its gates had been broken down
and burned; and within the walls weeds were growing. Judas tried to
cleanse and rehabilitate the House; he brought in new vessels, and
replaced the candlestick, the altar of incense, the table of shewbread,
and the veils, {53} and built a new altar for burnt offerings. Then
in the year 163 B. C. the House was rededicated; and the occasion was
remembered in annual festival thereafter under the name of the Feast of
Dedication.[84]

In the interest of self-preservation the Jews entered into an alliance
with the Romans, who eventually became their masters. During the reign
of the Maccabees the Temple fell into decay, and when the last of that
dynasty had been succeeded by Herod the Great, the House was little
more than a ruin. Nevertheless the priestly orders had been maintained;
and some semblance of ritualistic worship had continued. The history of
the Temple of Zerubbabel is merged with that of the Temple of Herod.

THE TEMPLE OF HEROD

In the year 37 B. C. Herod I, known in history as Herod the Great,
was established on the throne as King of Judea. He had already served
successively as procurator and tetrarch, and, indeed, had been king in
name for some time prior to his enthronement, during which period he
had been in hostile conflict with the people over whom the decree of
the Roman Senate had made him ruler. He came to the throne noted for
arrogance and cruelty; and his reign was one of tyranny, in which even
family relationship and the closest ties of blood proved unavailing
to protect the victims of his displeasure. In the early part of his
reign he put to death nearly all the members of the Sanhedrin, the
great Jewish Council, and throughout he ruled with increasing severity.
Nevertheless he was successful in maintaining peace with other {54}
governments, and by his Roman masters was accounted an able ruler.
Among his acts of cruelty was the slaughter of the babes of Bethlehem,
a murder planned and executed in the hope of including among the
victims the Child Jesus.[85]

Such is the character of the man who proposed to replace the time-worn
Temple of Zerubbabel by a new and more splendid structure. Can it be
thought that a proffered gift from such a donor could be acceptable to
the Lord? David had aforetime offered to build a House to the Lord,
but had been restrained, for he was a man of blood. Herod's purpose in
the great undertaking was that of aggrandizing himself and the nation,
rather than the rendering of homage to Jehovah. His proposition to
rebuild or restore the Temple on a scale of increased magnificence was
regarded with suspicion and received with disfavor by the Jews, who
feared that were the ancient edifice demolished, the arbitrary monarch
might abandon his plan and the people would be left without a Temple.
To allay these fears the king proceeded to reconstruct and restore the
old edifice, part by part, directing the work so that at no time was
the Temple service seriously interrupted. So little of the ancient
structure was allowed to stand, however, that the Temple of Herod must
be regarded {55} as a new creation. The work was begun about sixteen
years before the birth of Christ; and while the Holy House itself was
practically completed within a year and a half, this part of the labor
having been performed by a body of one thousand priests specially
trained for the purpose, the temple area was a scene of uninterrupted
building operations down to the year 63 A. D. We read that in the
time of Christ's ministry the Temple had been forty-six years in
building;[86] and at that time it was unfinished.

The Biblical record gives us little information regarding this the
last and the greatest of ancient temples; for what we know concerning
it we are indebted mainly to Josephus, with some corroborative
testimony found in the Talmud. In all essentials the Holy House or
Temple proper was similar to the two earlier houses of sanctuary,
though externally far more elaborate and imposing than either; but in
the matter of surrounding courts and associated buildings, the Temple
of Herod preeminently excelled. In proceeding from the outer wall to
the innermost enclosure occupied by the Holy House one would traverse
successive courts, each at a higher level than the last, to which
arrangement the slopes of Mount Moriah were favorable. The courts
extended as enormous platform-terraces, supported by foundations of
massive masonry, which rose vertically in some places seven hundred
feet from the foot of the hill.

The outer wall enclosing the entire temple area, which approximated
the form of a square, measured four hundred cubits, or one stadium,
(about six hundred feet) along each side. The east wall, constituting
the principal {56} defense of the city on that side, was unbroken
by gates; on each of the other three sides one or more large and
beautiful portals afforded passage through the fortress-like wall.
The four sides of the great enclosure, immediately within the outer
wall, were occupied by a series of magnificent porticoes, of Grecian
design, forming a covered colonnade in which every pillar was a
massive monolith of white marble. This colonnade was interrupted at
the north-west corner, where the continuity of the wall was broken
by the Tower of Antonia, in reality a fortified castle, from which a
subterranean passage led into the inner enclosure where stood the Holy
House. The colonnade or line of porticoes along the south side was
particularly elaborate, and was known as the Royal Porch. Here were
four rows of huge columns, and consequently three corridors, of which
the inner was forty-five feet wide and one hundred feet high, while
each of the side corridors measured thirty feet in width and sixty feet
in height. The imposing effect of the Royal Porch is dwelt upon by
Josephus, who states that its beauty was incredible to those who had
not seen it, and amazing to those who beheld.

The east colonnade or row of porticoes was known as Solomon's
Porch,[87] the name having reference to a tradition that the porch
covered and included part of the original wall erected by the builder
of the first Temple. Within the colonnade was a spacious area, to which
general admission was allowed; this was the Court of the Gentiles. It
was in this court that money-changers and traffickers in animals used
for sacrifice had established their stalls at the time of our Lord's
ministry, and from which {57} they were expelled through His righteous
indignation, the while He declared: "It is written, My house shall be
called the house of prayer; but ye have made it a den of thieves."[88]

Between the Court of the Gentiles and the inner courts rose a wall
twenty-five cubits high; this marked the boundary of the more sacred
precincts within which no Gentile could be lawfully admitted. At
intervals along the wall were inscription tablets, warning all who were
not of Israel to enter not on pain of death. A literal translation
of such inscription reads: "Let no alien enter within the balustrade
and embankment about the sanctuary. Whoever is caught makes himself
responsible for his death which will follow."

The inner courts were accessible from the Court of the Gentiles through
nine gates, of which one was on the east, and four were on the north
and south respectively; as in the earlier Temples the west wall was
without a gate. Of these portals the principal one was on the east;
this was an elaborate structure built of the costly Corinthian brass,
and known as the Corinthian Gate, though sometimes called from the name
of its donor, the Gate of Nicanor; furthermore this is held by many
authorities to be the Beautiful Gate, before which sat the lame man who
was healed through the ministrations of Peter and John.[89]

Part of the space within the inner courts was open to Israelites of
both sexes, and was known distinctively as the Court of the Women.
This was a colonnaded enclosure, and constituted the place of general
assembly in the prescribed course of public worship. Chambers used
for {58} ceremonial purposes occupied the four corners of this court;
and between these and the houses at the gates, were other buildings,
of which one series constituted the Treasury wherein were set
trumpet-shaped receptacles for gifts.[90]

Beyond the Court of the Women and really a continuation thereof, was a
section sufficiently described by its name, the Court of the Men; these
two courts are sometimes referred to as one and designated the Court
of Israel. Within this court were numerous buildings reserved for the
storage of sacred things or devoted to special assemblies. Within and
above the Court of Israel was the Court of the Priests, wherein was
placed the great altar of sacrifice, and to which were admitted none
but duly appointed priests and laymen who came to make offerings. The
altar was a large structure of unhewn stones, forty-seven feet square
at the base, and diminishing upward to the hearth which was a square
of thirty-six feet. The inclined way of approach was on the south
side.[91] A laver or font, reserved for the prescribed ablutions of the
officiating priests, stood nearby on the west.

Within the Court of the Priests, on an elevation reached by twelve
steps, stood the Holy House, the Temple itself. In comparison with
its many and massive outliers, this was a small edifice, but in the
architectural plan it was made the most impressive, if not the most
imposing feature of the whole. It has been properly described as "a
glittering mass of white marble and gold."[92] {59} Like the earlier
Temples, this comprised Porch, Holy Place, and Most Holy Place or
Holy of Holies. The Porch measured one hundred cubits both in width
and height. The Holy Place was forty by twenty cubits, as in the
Temple of Zerubbabel, but its height was increased to forty cubits.
By adding side chambers, with a passage between them and the main
building, Herod made the new Temple greater and grander than either
of its predecessors. The Holy of Holies retained the original form
and dimensions, making it a cube, twenty cubits in each measurement.
Between this and the Holy Place hung a double veil, of finest material,
elaborately embroidered. The outer of the two veils was open at the
north end, the inner at the south; so that the high priest who entered
at the appointed time once a year could pass between the veils without
exposing the Holy of Holies. The sacred chamber was empty save for a
large stone upon which the high priest sprinkled the sacrificial blood
on the Day of Atonement; this stone occupied the place of the Ark and
its Mercy Seat. Outside the veil, in the Holy Place, stood the altar of
incense, the seven-branched candle-stick, and the table of shewbread.

That the Temple of Herod was by far the grandest structure ever erected
as a Temple in any age is generally admitted; yet its beauty and
grandeur lay in architectural excellence rather than in the sanctity of
its worship or in the manifestation of the Divine Presence within its
walls. Its ritual and service were largely man-prescribed; for while
the letter of the Mosaic Law was professedly observed, the law had
been supplemented and in many features supplanted by rule and priestly
prescription. The Jews professed to consider it holy, and by them it
was {60} proclaimed as the House of the Lord. Devoid though it was
of the Divine accompaniments of earlier shrines accepted of God, and
defiled as it was by priestly arrogance and usurpation, as also by the
selfish interest of traffic and trade, it was nevertheless recognized
even by our Lord the Christ as His Father's House.[93] Therein the
Boy Jesus was presented as required by the Law,[94] thereto came He
with His people at the time of the Passover;[95] within its precincts
He declared Himself and the Father who sent Him.[96] When at last,
rejected by His own, and by them brought to the cross, He wrought the
sacrifice through which salvation was made possible to man, the veil of
the Temple was rent by an unseen power and the last vestige of supreme
sanctity departed from the place.[97]

As long as it stood, however, the Temple was held by the Jews in high
veneration. An utterance of the Savior, construed by the dark-minded as
an aspersion upon the Temple, was used against Him as one of the chief
accusations on which His death was demanded. When the Jews clamored
for a sign of His authority He predicted His own death and subsequent
resurrection, saying, "Destroy this temple, and in three days I will
raise it up."[98] They blindly regarded this remark as a disrespectful
allusion to their Temple, a structure built by human hands, and they
refused to forget or forgive. That this veneration continued after the
crucifixion of our Lord is evident from accusations brought against
Stephen, and still later against Paul. In their murderous rage the
people accused {61} Stephen of disrespect for the Temple, and brought
false witnesses who uttered perjured testimony saying, "This man
ceaseth not to speak blasphemous words against this holy place."[99]
And Stephen was numbered with the martyrs. When it was claimed that
Paul had brought with him into the temple precincts, a Gentile, the
whole city was aroused, and the infuriated mob dragged Paul from the
place and sought to kill him.[100]

For thirty or more years after the death of Christ, the Jews continued
the work of adding to and embellishing the temple buildings. The
elaborate design conceived and projected by Herod had been practically
completed; the Temple was well-nigh finished, and, as soon afterward
appeared, was ready for destruction. Its fate had been definitely
foretold by the Savior Himself. Commenting on a remark by one of the
disciples concerning the great stones and the splendid buildings on
the Temple hill, Jesus had said, "Seest thou these great buildings?
There shall not be left one stone upon another that shall not be thrown
down."[101]

This dire prediction soon found its literal fulfilment. In the great
conflict with the Roman legions under Titus, many of the Jews had taken
refuge within the temple courts, seemingly hoping that there the Lord
would again fight the battles of His people and give them victory. But
the protecting presence of Jehovah had long since departed therefrom
and Israel was left a prey to the foe. Though Titus would have spared
the Temple, his legionaries, maddened by the lust of conflict, started
the conflagration {62} and everything that could be burned was burned.
The slaughter of the Jews was appalling; thousands of men, women and
children were ruthlessly butchered within the walls, and the temple
courts were literally flooded with human blood. This event occurred
in the year 70 A. D.; and according to Josephus, in the same month
and on the same day of the month as that on which the once glorious
Temple of Solomon had fallen a prey to the flames kindled by the king
of Babylon.[102] Of the temple furniture the golden candlestick and the
table of shewbread from the Holy Place were carried by Titus to Rome as
trophies of war; and representations of these sacred pieces are to be
seen on the arch erected to the name of the victorious general.

Since the destruction of the splendid Temple of Herod no other
structure of the kind, no Temple, no House of the Lord as the terms are
used distinctively, has been reared on the eastern hemisphere. Sometime
between 361 and 363 A. D. the Roman emperor Julian, surnamed because
of his reversion from Christianity to paganism Julian the Apostate,
attempted to reconstruct the Temple at Jerusalem. His purpose was
not that of devotion to nor love for God; but that of controverting
prophecy, and thus proving false the Christian belief.[103] So ends the
category of Temples reared to the name of the living God prior to the
dispensation of the fulness of times.

FOOTNOTES

1. Exodus 3:5.

2. Exodus 16:32-34.

3. See Exodus 31:18; 25:16; 32:15; 34:28, 29.

4. Exodus 33:7-11.

5. In the Authorized Version of the Holy Bible this sanctuary is called
the Tabernacle of the Congregation; in the Revised Version it is
designated the Tent of Meeting; preponderance of authority is in favor
of the latter reading.

6. Exodus 24:9, 10, 18; read the entire chapter.

7. Exodus 25:1-9. For details of the building and furnishings of
the Tabernacle of the Congregation see Exodus chapters 25-31, more
particularly chapter 25, which account is in part repeated in 36:8-38.

8. Exodus 36:5-7.

9. The cubit is an ancient measure of length, the value of which
varied in different countries and at different times. As the term
occurs in the Bible, it denotes varying lengths. In line with modern
encyclopedias, Bible dictionaries, etc., the length herein adopted
is one foot six inches. See Encyclopaedia Britannica. Smith's Bible
Dictionary, etc.

10. Exodus 37:1-9; compare 25:10-22.

11. See Exodus 37:10-29; compare 25:23-40.

12. Exodus 40:34-38.

13. Exodus 25:8.

14. See Exodus chapter 28.

15. See Smith's Dictionary of the Bible (Barnum's ed.), art.
"Tabernacle."

16. Joshua 18:1-3; 19:51; see also 21:2; Judges 18:31; I Sam. 1:3, 24;
4:3, 4.

17. See I Samuel 4:10-18.

18. I Samuel 4:22.

19. See I Samuel 21:1-6.

20. See I Samuel 7:1, 2.

21. See I Chron. 21:28-30; compare II Chron. 1:3-6.

22. I Samuel 4:10-22; also chapters 5 and 6; and 7:1-2.

23. II Samuel 6:1-12; see also I Chron. chapter 13.

24. II Samuel 6:17; see also I Chron. 15:1, and 16:1.

25. See I Kings 3:15 and II Chron. 1:3, 4.

26. See I Kings 8:1-4.

27. I Chron. 17:1; see also II Samuel 7:1, 2.

28. I Chron. 17:4, 5.

29. See I Chron. 22:8; compare 28:3; and I Kings 5:3.

30. See I Chron. 22:1-5.

31. II Samuel 24:15-25; see also I Chron. 21:15-17; and II Chron. 3:1.

32. See I Chron. 21:18-30; compare II Samuel 24:18-25.

33. I Chron. 22:5-19; see also 28:1-8; 29:1-7.

34. I Chron. 28:11-13.

35. II Chron. 2:5; see also the entire chapter.

36. See I Kings 5:11; and II Chron. 2:10, 15 15.

37. I Kings 5:13-18.

38. I Kings 6:7; compare Deuteronomy 27:5, 6.

39. Josephus, Antiquities of the Jews, Book VIII: chaps. 2, 3, 4.

40. See II Chron. 3:4.

41. See I Kings 7:13-22.

42. I Kings 6:15-18, 29.

43. Verses 19-22.

44. Verse 35.

45. Verses 5, 6.

46. Ezekiel 41:6, 7.

47. For specifications as to the courts, see I Kings 6:36; compare
7:12; see also II Kings 23:12; II Chron. 4:9; 33:5 33:5.

48. I Kings 7:23-26; II Chron. 4:2; see also II Kings 25:13; compare
Jeremiah 52:17.

49. I Kings 7:39.

50. I Kings 7:27-39; compare II Chron. 4:6.

51. I Kings 8:10, 11.

52. I Kings 8:56, 57; for the dedicatory services in full see the
entire chapter.

53. Verse 66.

54. II Kings 14:13, 14.

55. II Kings 16:10-18: see also II Chron. 28:24.

56. II Kings 21:1-7; see also II Chron. 33:1-7.

57. I Kings 15:18.

58. II Kings 12:18.

59. II Kings 18:15, 16.

60. See II Kings 12:2-14; compare II Chron. 24:7-14; see also II Kings
22:3-7; compare II Chron. 34:8-13.

61. II Kings 24:13; 25:9-17; II Chron. 36:7, 19; compare Isaiah 64:11;
Jeremiah 27:16, 19-22; 28:3; 52:13, 17-23; Lamentations 2:7; 4:1; and
Ezra 1:7.

62. See Daniel, chapter 5.

63. See Ezekiel, chapters 40 to 43.

64. So designated in the Revised Version.

65. Ezekiel 40:47.

66. Verses 44-46.

67. Ezekiel, chapters 44-48.

68. Ezekiel 43:10-12.

69. Jeremiah 25:8-11; see also 29:10.

70. See Jeremiah 25:12-14. See also the author's "The Articles of
Faith," Lecture XVII, "The Dispersion of Israel."

71. Ezra 1:1-4.

72. Ezra 6:3-4.

73. Ezra 1:7-11.

74. See Ezra 2:61-63.

75. Ezra 3:1-6.

76. Ezra 3:8-13.

77. Ezra 4:1-6; see also verses 7-24, and chapter 5.

78. Ezra 6:11, 12; see also verses 7-10.

79. Ezra 6:21.

80. Josephus, Antiquities of the Jews: XIII, 13:5.

81. Compare Exodus 20:25; Deut. 27:5; Joshua 8:31.

82. See Haggai 2:1-4; compare Zech. 4:10.

83. See Josephus, Antiquities of the Jews, Book XII, 5:3-5.

84. See Josephus, Antiquities of the Jews, Book XII, chaps. 6 and 7;
and II Maccabees 2:19; 10:1-8; see also John 10:22.

85. See Matt. 2:1-10, 16-18. "A little child made the great Herod
quake upon his throne. When he knew that the magi were come to hail
their King and Lord, and did not stop at his palace, but passed on to
a humbler roof, and when he found that they would not return to betray
this child to him, he put to death all the children in Bethlehem that
were under two years old. The crime was great; but the number of the
victims, in a little place like Bethlehem, was small enough to escape
special record among the wicked acts of Herod from Josephus and other
historians, as it had no political interest."--Smith's Comprehensive
Dictionary of the Bible, art. "Jesus Christ," page 466.

86. John 2:20.

87. See John 10:23; Acts 3:11; 5:12.

88. Matt. 21:12-13; see also Mark 11:15; Luke 19:45; John 2:14.

89. See Acts 3:2, 10.

90. See Mark 12:41-44.

91. Compare Exodus 20:26.

92. See Encyclopaedia Britannica, 11th ed., art. "Temple."

93. Matt. 21:12; compare Mark 11:15; Luke 19:45.

94. See Luke 2:22-38.

95. Luke 2:42-50. See also John 2:13-23; 5:1; 12:12-20.

96. Luke 19:47; John 10:22-39.

97. Matt. 27:51; Mark 15:38; Luke 23:45.

98. John 2:19-22; see also Matt. 26:61; 27:40; Mark 14:58; 15:29.

99. Acts 6:13.

100. See Acts 21:26-40.

101. Mark 13:1, 2. See also Matt. 24:1, 2; Luke 21:5, 6.

102. Josephus, Wars of the Jews, Book VI; 4:5, 8. For a detailed and
graphic account of the destruction of the Temple see chapters 4 and 5
in their entirety.

103. "He actually began excavations, but his workmen were driven in
great panic from the spot, by terrific explosions and bursts of flame.
The Christians regarded the occurrence as miraculous; and Julian
himself, it is certain, was so dismayed by it that he desisted from the
undertaking."--P. V. N. Meyers, General History, page 334.



CHAPTER III

NEED OF TEMPLES IN THE PRESENT DISPENSATION

{63} Among the numerous sects and churches professing Christianity,
the Church of Jesus Christ of Latter-day Saints stands alone in the
teaching and practise of temple ministration. The devotion of this
people to the sacred labor of building temples and administering
therein the saving ordinances of the Gospel has attracted the attention
and aroused the wonder of both philosopher and layman. It is not
enough to attempt an explanation of this singular and stupendous
sacrifice by ascribing it to assumed and unproved fanaticism; the
earnest investigator, the careful observer, and even the cursory
reader, indeed, if he be honest, admits that beneath this devotion is
a deeply-seated and an abiding faith. It cannot be affirmed that the
Latter-day Saints build temples as monuments of communal wealth nor
in the pride of human aggrandisement; for we find them thus arduously
engaged even while bread was scarce and clothing scant among them; and
throughout their history the people have looked upon their temples
as edifices belonging to the Lord, and upon themselves as stewards
entrusted with the custody of the consecrated properties. Nor can it
be said that this Church builds temples as other sects erect chapels,
churches, cathedrals, and synagogues; for the Church has the equivalent
of these, and indeed the meeting-houses and places of public worship
maintained by the Latterday Saints are proportionately greater in
number than {64} are those of other denominations. Moreover, as already
stated, these temples are not used as places of common assembly, nor as
houses of general and congregational service.

Why, then, does The Church of Jesus Christ of Latterday Saints build
and maintain temples? In answer let the following pertinent facts be
carefully considered.

NECESSITY OF OBEDIENCE TO THE LAWS AND ORDINANCES OF THE GOSPEL

As part of its declaration of faith, the Church proclaims:

"_We believe that through the atonement of Christ, all mankind may be
saved, by obedience to the laws and ordinances of the Gospel_."[1]

While professing belief in the possibility of a universal salvation,
the Church affirms that salvation is assured only on condition of
individual compliance with the requirements established by the
Redeemer, without whose atoning sacrifice none could be saved. The
atonement wrought by the Christ on Calvary was a vicarious offering, in
the beneficent results of which all mankind are made partakers. As to
redemption from the thrall of mortality incident to the transgression
in Eden, the sacrificial death of Christ met in full the exactions
incident to the broken law; and none but Adam shall be held accountable
for Adam's disobedience, nor for any results thereof. In the just
judgment to which every mortal shall come, all conditions of inherited
weakness, temptation due to {65} environment, the capacity to choose
and to act, the measure of knowledge to which the subject has attained,
the meed of truth he has accepted or rejected, the opportunities he has
used aright or wrongly spurned, the fidelity with which he walked in
the light or the depravity through which he wandered in the forbidden
paths of darkness,--these and every other fact and circumstance
entering into the individual life will be duly weighed and considered.
At the bar of God the distinguishing feature of Divine mercy will
be, as in the affairs of mortal life it now is, not an arbitrary
forgiveness of sin nor unearned annulment of the debts of guilt, but
the providing of a way whereby the sinner may be enabled to meet the
requirements of the Gospel, and so in due course pass from the prison
house of sin to the glorious freedom of a righteous life.

There is but one price set on forgiveness for individual transgression,
and this is alike to all,--to poor and rich, to bond and free, to
illiterate and learned; it knows no fluctuations, it changes not with
time; it was the same yesterday as today it is, and even so shall be
forever,--and that price, at which may be bought the pearl beyond all
price, is _obedience to the laws and ordinances of the Gospel_.

Hear this further declaration of faith taught by the restored Church:

"_We believe that the first principles and ordinances of the Gospel
are:--(1) Faith in the Lord Jesus Christ; (2) Repentance; (3) Baptism
by immersion for the remission of sins; (4) Laying-on of hands for the
Gift of the Holy Ghost_."[2]

{66} _Faith_ in the Lord Jesus Christ is the fundamental principle of
the Gospel, the first letter in the alphabet of salvation with which
are spelled the words of life eternal. Yet who can have faith in aught
of which he knows nothing? Knowledge is essential to faith, and faith
impels its possessor to seek further knowledge, and to make of that
knowledge, wisdom, which is but knowledge applied and put to use. To
preach Christ and Him crucified[3] is the one and only way by which
faith in Him may be taught through the medium of either precept or
example. While knowledge and faith are thus closely associated, the two
are not identical, nor is the one an assured outgrowth of the other. A
man may have learned the truth, and yet may ignore it. His knowledge,
far from developing within his soul the faith that leads to right
action, may but add to his condemnation, for he sins without even the
mitigation of ignorance. Evil spirits have testified of their knowledge
that Jesus is the Christ, nevertheless they remain the fallen followers
of Satan.[4] As living faith develops within the soul of man it leads
its possessor to seek a means whereby he may rise from the thraldom
of sin; and the very thought of such emancipation inspires a loathing
for the evil contamination of the past. The natural fruitage of that
glorious growth is repentance.

_Repentance_, as a requirement made of all men, constitutes the second
principle of the Gospel of Christ. It comprises a sincere sorrow for
the sins of the past, and a resolute turning away therefrom with
the solemn determination to endeavor by Divine assistance to return
thereto no more. Repentance comes as a gift from God {67} to him who
has treasured and nurtured the earlier gift of faith. It is not to be
had for the careless asking; it may not be found upon the highway; it
is not of earth, but a treasure of heaven, and is given with care, yet
with boundless liberality unto those who have brought forth works that
warrant its bestowal. That is to say, all who prepare themselves for
repentance will, by the humbling and softening influence of the Holy
Spirit, be brought to the actual possession of this great gift. When
Peter was charged by his fellow-worshippers with a breach of law in
that he had associated with Gentiles, he told his hearers of the Divine
manifestations he had so recently received; they believed and declared
"Then hath God also to the Gentiles granted repentance unto life." Paul
also, in writing to the Romans, teaches that repentance comes through
the goodness of God.[5]

Wilful persistency in sin may lead to the loss and forfeiture of the
ability to repent; and for man to procrastinate the day of repentance
is to invite and eventually to insure such forfeiture. The Divine word
through the mouth of a modern prophet is thus explicit:

    "For I the Lord cannot look upon sin with the least degree of
    allowance;

    "Nevertheless, he that repents and does the commandments of the
    Lord shall be forgiven;

    "And he that repents not, from him shall be taken even the light
    which he has received, for my Spirit shall not always strive with
    man, saith the Lord of Hosts."[6]

The Latter-day Saints believe and teach that repentance {68} will
be possible, and indeed required to the yet unrepentant, even after
death; and they affirm that this doctrine is supported by scripture
both ancient and modern. We read that while the body of our Lord lay
in the tomb, between the evening of the day of crucifixion and the
glorious resurrection morn, He was engaged in ministerial labor in the
world of disembodied spirits. Peter specifically declares that our
Lord "went and preached unto the spirits in prison; which sometime
were disobedient, when once the long-suffering of God waited in the
days of Noah."[7] The context with which appear these words of the
inspired apostle, shows that the event referred to occurred prior to
the Savior's resurrection. Furthermore, it will be remembered that one
of the condemned malefactors, whose cross of death stood alongside
that of Jesus, manifested faith and even some degree of repentance,
and received from the suffering Christ the benediction and assurance
"Today shalt thou be with me in Paradise."[8] It cannot be maintained
that this promise implied the passing of the repentant sinner directly
from the cross into Heaven--the abode of the redeemed in the presence
of God; for surely there had been no opportunity for the suffering
penitent to put his repentance into effect by complying with the
established laws and ordinances of the Gospel, and without such
compliance, even as to the single requirement of water-baptism alone,
the man could neither enter nor see the Kingdom of God, or the word of
Christ would have been proven false.[9] Moreover, as conclusive proof
of the fact that between the time of Christ's death and resurrection,
neither He nor the contrite {69} sinner had gone to the abode of God,
we have the words of the Risen Lord to the sorrowing Magdalene: "I am
not yet ascended to my Father."[10]

In view of scriptural affirmation that the disembodied Christ did visit
and minister among the spirits who had been disobedient, and who,
because of unpardoned sin were still held in duress, it is pertinent to
inquire as to the scope and object of our Savior's ministry among them.
His preaching must have been purposeful and positive; moreover, it is
not to be assumed that His message was other than one of relief and
mercy. Those to whom He went were already in prison, and had been there
long. To them came the Redeemer, to preach, not to further condemn,
to open the way that led to light, not to intensify the darkness of
despair in which they languished. Had not that visit of deliverance
been long predicted? Centuries before that fateful time Isaiah had
prophesied of proud and wicked spirits: "And they shall be gathered
together, as prisoners are gathered in the pit, and shall be shut up in
the prison, and after many days shall they be visited."[11] And again,
referring to the appointed ministry of the Christ, the same inspired
voice of prophecy declared part of that work to be "to open the blind
eyes, to bring out the prisoners from the prison, and them that sit in
darkness out of the prison house."[12] David, filled with the emotions
of contrition and hope, sang in measures of mingled sadness and joy:
"Therefore my heart is glad, and my glory rejoiceth: my flesh also
shall rest in hope. For thou wilt not leave my soul in hell."[13]

{70} From these and other scriptures we learn that the ministry of
Christ was not confined to the few who lived in mortality during the
short period of His earthly life, nor to them and the generations
then future; but to all, dead, living, and yet unborn. It cannot be
denied that myriads had lived and died before the meridian of time,
and of these multitudes, as of the many since born, unnumbered hosts
have died without a knowledge of the Gospel and its prescribed plan of
salvation. What is their condition, as indeed what shall be the state
of the present inhabitants of earth, and of the multitudes yet future,
who shall die in ignorance and without the faith that saves? Let us ask
again, how can those who know not Christ have faith in Him, and how,
while lacking both knowledge and faith can they avail themselves of the
provision made for their salvation?

The Church of Jesus Christ of Latter-day Saints affirms that the
plan of salvation is not bounded by the grave; but that the Gospel
is deathless and everlasting, reaching back into the ages that have
gone, and forward into the eternities of the future. The ministry
of the Savior among the dead doubtless included the revelation of
His own atoning death, the inculcation of faith in Himself and in
the divinely-appointed plan He represented, and the necessity of a
repentance acceptable unto God. It is reasonable to believe that the
other essential requirements comprised within the _laws and ordinances
of the Gospel_ were made known.

To the less thoughtful reader it may appear that to teach the
possibility of repentance beyond the grave may tend to weaken belief
in the absolute necessity of repentance and reformation in this life.
A careful consideration {71} of the matter, however, will show that
this doctrine affords no reason for such objection. To reject or ignore
in any degree a gift of God is to forfeit to the corresponding extent
one's claim upon that gift. To the soul that has wilfully neglected the
opportunities for repentance here offered, repentance in the hereafter
may be, and indeed it is reasonable to believe will be, so difficult as
to be long unattainable. This conception is justified by scripture, as
witness the words of Amulek, a Nephite prophet, who thus admonished the
Church on the western continent four score years before the birth of
Christ:

    "For behold, this life is the time for men to prepare to meet God;
    * * * therefore, I beseech of you, that ye do not procrastinate the
    day of your repentance until the end; * * * Ye cannot say, when ye
    are brought to that awful crisis, that I will repent, that I will
    return to my God. Nay, ye cannot say this; for that same spirit
    which doth possess your bodies at the time that ye go out of this
    life, that same spirit will have power to possess your body in that
    eternal world. For behold, if ye have procrastinated the day of
    your repentance, even until death, behold, ye have become subjected
    to the spirit of the devil, and he doth seal you his."[14]

_Baptism by water_ is taught by the Church in this dispensation as an
essential ordinance of the Gospel. Baptism is the gateway leading into
the fold of Christ, the portal to the Church, the established rite
of naturalization in the Kingdom of God. The candidate for admission
into the Church, having obtained and professed faith in the Lord Jesus
Christ, and having sincerely repented of his sins, is properly required
to give evidence of this spiritual sanctification by some outward
ordinance, prescribed {72} by authority as the sign or symbol of the
new profession. The initiatory ordinance is baptism by water, to be
followed by the higher baptism of the Holy Spirit; and, as a result of
this act of obedience, remission of sins is granted.[15]

That baptism is essential to salvation is attested by many specific
scriptures; yet even without such its essentiality appears in view of
the unconditional requirement of repentance, and the evident fact that
to be of value and effect repentance must imply obedience to the Divine
requirements, which include baptism by water. Be it remembered that
Jesus, the Christ, though untouched by the taint of sin, submitted in
person to this ordinance, which was administered by the Baptist in the
waters of Jordan. The burden of John's teaching was "Repent ye; for the
kingdom of heaven is at hand," and to such as came to him professing
repentance he administered baptism by water immersion. Then came Jesus
unto John, to be baptized of him; and the Baptist, regarding Him as one
without sin, demurred, saying:

    "I have need to be baptized of thee, and comest thou to me?

    "And Jesus answering said unto him, Suffer it to be so now: for
    thus it becometh us to fulfil all righteousness. Then he suffered
    him.

    "And Jesus, when he was baptized, went up straightway out of the
    water: and, lo, the heavens were opened unto him, and he saw the
    Spirit of God descending like a dove, and lighting upon him:

    "And lo a voice from heaven, saying, This is my beloved Son, in
    whom I am well pleased."[16]

{73} It is evident from the foregoing that the baptism of Jesus was
acceptable unto the Father, and was by Him characterized as an act of
humility and obedience on the part of the Son, with which He was well
pleased. Some time after His own baptism Jesus affirmed, in words at
once forceful and unequivocal, that baptism is required of all men as
a condition of entrance into the kingdom of God. To Nicodemus, a ruler
among the Jews, who came by night professing some measure of faith,
Jesus said: "Verily, verily, I say unto thee, Except a man be born of
water and of the Spirit, he cannot enter into the kingdom of God."[17]
When in the resurrected state He manifested Himself to the apostles,
He instructed them by way of final and special commission: "Go ye
therefore, and teach all nations, baptizing them in the name of the
Father, and of the Son, and of the Holy Ghost."[18] The necessity and
purpose of the ordinance appear in His further words on the same solemn
occasion: "He that believeth and is baptized shall be saved; but he
that believeth not shall be damned."[19]

The Apostles, inspired by that Divine commission, ceased not to teach
the necessity of baptism, even as long as their ministry endured among
mortals.[20]

The elders of the Church in the present dispensation have been directed
and empowered by the same authority, and almost in the same words:
"Go ye into all the world, preach the Gospel to every creature,
acting in the authority which I have given you, baptizing in the name
of the Father, and of the Son, and of the Holy Ghost; and {74} he
that believeth and is baptized shall be saved, and he that believeth
not shall be damned."[21] On another occasion the Lord added, in a
revelation through the modern prophet, Joseph Smith: "Therefore, as
I said unto mine apostles I say unto you again, that every soul who
believeth on your words, and is baptized by water for the remission of
sins, shall receive the Holy Ghost." And further, "Verily, verily, I
say unto you they who believe not on your words, and are not baptized
in water, in my name, for the remission of their sins, that they may
receive the Holy Ghost, shall be damned, and shall not come into my
Father's kingdom, where my Father and I am."[22]

_The Gift of the Holy Ghost_ follows baptism by water, and its
authoritative bestowal constitutes the next essential ordinance of the
Gospel.[23] In both ancient and modern times this endowment has been
regarded as a higher baptism, lacking which the baptism of water is
incomplete. John, distinctively known as the Baptist, so taught on the
very eve of our Savior's personal ministry. Consider well his words: "I
indeed baptize you with water unto repentance: but he that cometh after
me is mightier than I, whose shoes I am not worthy to bear: he shall
baptize you with the Holy Ghost, and with fire."[24] John testifies
further that the One who should thus inaugurate the higher baptism
was Jesus, Himself. Not until after he had administered the ordinance
of water baptism to Jesus, did John recognize Him as the Christ;
but immediately {75} after that recognition, the Baptist fearlessly
proclaimed his testimony:

    "Behold the Lamb of God * * * This is he of whom I said, After me
    cometh a man which is preferred before me * * * And I knew him not:
    but he that sent me to baptize with water, the same said unto me,
    Upon whom thou shalt see the Spirit descending, and remaining on
    him, the same is he which baptizeth with the Holy Ghost."[25]

Jesus repeatedly promised the apostles that the "Comforter" or the
"Spirit of Truth"[26] should be given unto them; and this assurance
was made specific and final immediately prior to the ascension. He
"commanded them that they should not depart from Jerusalem, but wait
for the promise of the Father, which, saith he, ye have heard of me.
For John truly baptized with water; but ye shall be baptized with the
Holy Ghost not many days hence. * * * Ye shall receive power, after
that the Holy Ghost is come upon you: and ye shall be witnesses unto
me."[27] The promise was fulfilled at the succeeding Pentecost when
the apostles received power never before known to them, the endowment
being marked by an outward manifestation of fiery tongues.[28] The
apostles thereafter promised the Holy Ghost to those who sought
salvation. Peter's exhortation to the multitude, on that same memorable
day of Pentecost, is particularly explicit and forceful. In answer to
the inquiry, "Men and brethren, what shall we do?" the chief of the
apostles replied: {76} "Repent, and be baptized every one of you in the
name of Jesus Christ for the remission of sins, and ye shall receive
the gift of the Holy Ghost."[29]

A similar assurance as to the higher endowment of the Holy Ghost
following the ordinance of water-baptism was made by Nephite
prophets,[30] and by the resurrected Christ in His visit to the people
of the western continent.[31] And later still this has been repeated
through the Church in the current dispensation, that of the fulness of
times: "I say unto you again," said the Lord in a revelation to certain
elders of the Church, "that every soul who believeth on your words, and
is baptized by water for the remission of sins, shall receive the Holy
Ghost."[32]

By way of summary let it be repeated: The Church of Jesus Christ
of Latter-day Saints holds as a fundamental doctrine, attested and
proved by scripture both ancient and modern, that compliance with _the
laws and ordinances of the Gospel_ is an absolute and irrevocable
requirement for admission into the Kingdom of God, or in other words,
for the securing of individual salvation to the souls of men, and that
this requirement is universal, applying alike to every soul that has
attained to age and powers of accountability in the flesh, in whatever
period or dispensation that soul has lived in mortality. It follows as
a necessary consequence that if any soul has failed, either through
ignorance or neglect, to render obedience to these requirements, the
obligation is not removed by death.

VICARIOUS SERVICE OF THE LIVING FOR THE DEAD

{77} A question now arises as to how it is possible for the dead to
comply with the terms of the Gospel and do in the spirit what they had
failed to do in the flesh. The exercise of faith and the manifestation
of repentance by disembodied spirits may offer no great difficulty to
human understanding; but that the dead shall obey the ordinances of
the Gospel requiring water-baptism and the baptism of the Spirit by
the authorized laying-on of hands, appears to many as truly impossible
as seemed the new birth to Nicodemus. He listened in amazement to the
Savior's words: "Except a man be born again he cannot see the kingdom
of God;" and asked: "How can a man be born when he is old? Can he
enter the second time into his mother's womb, and be born?" At last he
learned that the new birth referred to was baptism by water and the
baptism of the Spirit. With equal pertinency it may now be asked: How
can a man be baptized when he is dead? Can he enter the second time
into his body of flesh and be immersed in water by human agency? The
answer is that the necessary ordinances may be performed for the dead
by their living representatives, the mortal subject acting as proxy for
the departed one. Thus, even as a man may be baptized in his own person
for himself, he may be baptized as proxy for and in behalf of the dead.

The validity of vicarious service, in which one person acts in
behalf of another, is generally recognized as an element of human
institutions; and that such service may be acceptable unto God is
attested by the written word. Ancient and modern scripture, the
record of {78} history other than sacred, the traditions of tribes
and nations, the rites of bloody sacrifice, and even the sacrificial
abominations of pagan idolatry, involve the essential conception
of vicarious propitiation and of service rendered by proxy. The
scape-goat[33] and the altar victim[34] in the Mosaic dispensation,
when offered by constituted authority and with due accompaniment of
acknowledgment and repentance, were accepted by the Lord as sacrifices
in mitigation of the sins of His people.

The most significant sacrifice of all, the greatest work ever wrought
amongst mankind, the pivotal event in human history, the supreme
achievement which was at once the most glorious consummation and the
most blessed beginning, is the Atonement of Christ; and this was
pre-eminently a vicarious offering. No one who believes that Jesus died
for man can doubt the validity and efficacy of vicarious ministration.
He gave His life as a fore-ordained sacrifice, voluntarily offered and
duly accepted as a propitiation for broken law, and the means by which
salvation was made possible unto man. That His death was literally an
accepted offering in behalf of human kind is thus set forth in the
words of the resurrected Christ, given through modern revelation:

    "For behold, I, God, have suffered these things for all, that
    they might not suffer if they would repent, but if they would not
    repent, they must suffer even as I, which suffering caused myself,
    even God, the greatest of all, to tremble because of pain, and to
    bleed at every pore, and to suffer both body and spirit: and would
    that I might not drink the bitter cup and shrink--nevertheless,
    glory be to the Father, {79} and I partook and finished my
    preparations unto the children of men."[35]

The vicarious effect of the atonement of Christ is twofold; it has
wrought a universal redemption of all men from the mortal death
incident to the transgression of Adam; and it has provided a means of
propitiation for individual sin whereby the sinner may attain salvation
through obedience. It is by His mortal life and sacrificial death
in behalf of others,--and those others, all who have lived or shall
live,--that Jesus the Christ earned His title, Savior and Redeemer of
mankind. And as He by effort, sacrifice, and suffering, did for men
what they never could accomplish for themselves, and so became in very
truth the one and only Savior and Redeemer of the race, so may each of
us by opening the way to our departed dead whereby they may be brought
within the saving law of the Gospel, become in a small measure saviors
unto those who would otherwise be left in darkness.[36]

In every instance of vicarious ministration, it is an indispensable
requisite that the proxy be worthy and acceptable; and of necessity he
must himself have obeyed the laws and ordinances of the Gospel before
he can officiate in behalf of others. Further, the ministrations of the
living representative must be in accordance with Divine appointment,
and in no wise a merely human assumption. The acceptable sacrifices of
ancient Israel were such as had been definitely specified and minutely
prescribed; and the sacrificial rites could be solemnized only by
authorized priests. The supreme sacrifice involved {80} in the atoning
death of Christ was as truly appointed and fore-ordained. Prophets,
through the long centuries antedating the Christian era, predicted the
birth, life, and death of our Lord as already provided for;[37] and
these prophecies were confirmed by Jesus Himself.[38] Consider also
the testimony of the apostles to the same effect. Peter specifically
designates Christ as "a Lamb without blemish and without spot: who
verily was fore-ordained before the foundation of the world."[39] The
designation "Lamb" is indicative of a sacrificial victim. Paul in
writing to the Romans characterizes our Lord as the one "Whom God hath
set forth to be a propitiation through faith in his blood, to declare
his righteousness for the remission of sins that are past."[40]

The Latter-day Saints affirm that their vicarious work in behalf of
the dead is required of them by the call of the Lord through direct
revelation; and that it becomes the duty and privilege of every
individual who accepts the Gospel and enters the Church to labor
for the salvation of his dead. He is expected and required by the
obligations and responsibility he has assumed as a member of the Church
of Jesus Christ, so to live as to be a worthy representative of his
departed ancestors, in holy ordinance, and to be of clean life, that he
may not forfeit his right to enter the sacred confines of the Lord's
House, where alone he may officiate in that privileged capacity.

Let it not be assumed that this doctrine of vicarious {81} labor for
the dead implies even remotely, that the administration of ordinances
in behalf of departed spirits operates in any manner to interfere with
the right of choice and the exercise of free agency on their part.
They are at liberty to accept or reject the ministrations in their
behalf; and so they will accept or reject, in accordance with their
converted or unregenerate state, even as is the case with mortals to
whom the Gospel message may come. Though baptism be duly administered
to a living man in behalf of a dead ancestor, that spirit will derive
no immediate advancement nor any benefit therefrom if he has not yet
attained faith in the Lord Jesus Christ or if he be still unrepentant.
Even as Christ offered salvation to all, though few there be who accept
in the flesh, so temple ordinances may be administered for many in the
realm of the departed who are not yet prepared to profit thereby.

It is evident, therefore, that labor in behalf of the dead is two-fold;
that performed on earth would remain incomplete and futile but for
its supplement and counterpart beyond the veil. Missionary work
is in progress there--work, compared with which the evangelistic
labor of earth is but a small undertaking. There are preachers and
teachers, ministers invested with the Holy Priesthood, all engaged
in declaring the glad tidings of the Gospel to spirits who have not
yet found the light. As has been shown, this great labor amongst the
dead was inaugurated by Jesus the Christ, during the brief period of
His disembodiment.[41] The saving ministry so begun was left to be
continued by others duly authorized and commissioned; even as the work
of preaching the Gospel {82} and administering therein amongst the
living was committed to the apostles in the Church of old.

AUTHORITY TO LABOR IN BEHALF OF THE DEAD

In the closing chapter of the compilation of scriptures known to us
as the Old Testament, the prophet Malachi thus describes a condition
incident to the last days, immediately preceding the second coming of
Christ:

    "For, behold, the day cometh, that shall burn as an oven; and all
    the proud, yea, and all that do wickedly, shall be stubble: and the
    day that cometh shall burn them up, saith the Lord of hosts, that
    it shall leave them neither root nor branch.

    "But unto you that fear my name shall the Sun of righteousness
    arise with healing in his wings."

The fateful prophecy concludes with the following blessed and
far-reaching promise:

    "Behold, I will send you Elijah the prophet before the coming of
    the great and dreadful day of the Lord:

    "And he shall turn the heart of the fathers to the children, and
    the heart of the children to their fathers, lest I come and smite
    the earth with a curse."[42]

It has been held by theologians and Bible commentators that this
prediction had reference to the birth and ministry of John the
Baptist,[43] upon whom rested the spirit and power of Elias.[44]
However, we have no record of Elijah having ministered unto the
Baptist, and furthermore, {83} the latter's ministry, glorious though
it was, justifies no conclusion that in him did the prophecy find its
full realization. In addition, it should be remembered, that the Lord's
declaration through Malachi, relative to the day of burning in which
the wicked would be destroyed as stubble, yet awaits fulfilment. It is
evident, therefore, that the commonly accepted interpretation is at
fault, and that we must look to a later date than the time of John for
the fulfilment of Malachi's prediction. The later occasion has come;
it belongs to the present dispensation, and marks the inauguration of
a work specially reserved for the Church in these latter days. In the
course of a glorious manifestation to Joseph Smith and Oliver Cowdery,
in the Temple at Kirtland, Ohio, April 3rd, 1836, there appeared unto
them Elijah, the prophet of old, who had been taken from earth while
still in the body. He declared unto them:

    "Behold, the time has fully come, which was spoken of by the mouth
    of Malachi, testifying that he (Elijah) should be sent before the
    great and dreadful day of the Lord come, to turn the hearts of the
    fathers to the children, and the children to the fathers, lest the
    whole earth be smitten with a curse. Therefore the keys of this
    dispensation are committed into your hands, and by this ye may know
    that the great and dreadful day of the Lord is near, even at the
    doors."[45]

One of the fundamental principles underlying the doctrine of salvation
for the dead, is that of the mutual dependance of the fathers and
the children. Family lineage and the sequence of generations in each
particular line of descent are facts, and cannot be changed {84} by
death; on the other hand it is evident from the olden scriptures
already cited, and attested by the equally sure word of modern
revelation, that the family relationships of earth are recognized
in the spirit world. Neither the children nor the fathers, neither
progenitors nor descendants, can alone attain perfection; and the
requisite co-operation is effected through baptism and related
ordinances, administered to the living in behalf of the dead.

In this way and through this work are the hearts of the fathers and
those of the children turned toward each other. As the living children
learn that without their ancestors they cannot attain a perfect status
in the eternal world, their own faith will be strengthened and they
will be willing to labor for the redemption and salvation of their
dead. And the dead, learning through the preaching of the Gospel
in their world, that they are dependent upon their descendants as
vicarious saviors, will turn with loving faith and prayerful effort
toward their children yet living.

This uniting of the interests of fathers and children is a part of the
necessary preparation for the yet future advent of the Christ as ruling
King and Lord of earth. Joseph Smith thus taught:

    "The earth will be smitten with a curse, unless there is a welding
    link of some kind or other, between the fathers and the children,
    upon some subject or other, and behold what is that subject? It
    is the baptism for the dead. For we without them cannot be made
    perfect; neither can they without us be made perfect."[46]

{85} The Church today cites as authority for its administration
of ordinances in behalf of the dead, the special bestowal of this
power and office through the ministry of Elijah; and furthermore,
the Church holds that the giving of that power marked the fulfilment
of Malachi's portentous prediction. There appears an element of
particular fitness in the fact that the minister through whom this
great work has been inaugurated in the present dispensation, is none
other than Elijah,--who, not having passed the portals of death, held
a peculiar and special relation to both the dead and the living. As
to the fidelity with which the Church has served under this special
commission, the temples it has reared with such sacrifice and
self-denial on the part of its devoted adherents, and the ordinance
work already performed therein, are sufficient proof.

The importance with which the Latter-day Saints regard their temple
work in behalf of the dead naturally produces among this people a vital
interest in the genealogical records of their respective families.
Ordinance work in the temples, in behalf of any departed person, can be
done only as that person may be described on the record, as to name,
relationship, time and place of birth and death, etc., by which data
he may be fully and certainly isolated and identified.[47] It is a
matter of common knowledge that interest in genealogical research has
greatly increased in the United States and in Europe during the last
seven or eight decades. Genealogical societies have been formed, and
individual investigators have devoted great treasures of time and money
to the compilation of records showing {86} numerous lines of family
descent and the many ramifications of complicated relationship. In all
this work the Latter-day Saints profess to see the operation of an
over-ruling power, by which their service for the dead is facilitated.

TEMPLES REQUIRED FOR VICARIOUS SERVICE

While the ordinances of baptism, imposition of hands for the bestowal
of the Holy Ghost, and others, such as ordination to the Priesthood,
may be performed upon the living in any suitable and proper place, the
corresponding ordinances for and in behalf of the dead are acceptable
unto the Lord, and therefore valid, only when administered in places
specially provided, set apart, and dedicated for these and kindred
purposes; that is to say, such ordinances belong exclusively to the
House of the Lord. For a very brief period only, and that the earliest
in modern Church history, before the people had opportunity to erect
temples, did the Lord graciously accept a temporary sanctuary, even
as He accepted the Tabernacle of old as a temporary temple during the
period of Israel's wanderings.

In a revelation given to Joseph Smith, the prophet, at Nauvoo,
Illinois, January 19th, 1841, the Lord called upon His people to build
a house to His name "for the Most High to dwell therein," and added by
way of explanation and instruction:

    "For there is not a place found on earth that he may come and
    restore again that which was lost unto you, or which he hath taken
    away, even the fulness of the Priesthood;

    {87} "For a baptismal font there is not upon the earth, that they,
    my saints, may be baptized for those who are dead;

    "For this ordinance belongeth to my house, and cannot be acceptable
    to me, only in the days of your poverty, wherein ye are not able to
    build a house unto me.

    "But I command you, all ye my saints, to build a house unto me; and
    I grant unto you a sufficient time to build a house unto me, and
    during this time your baptisms shall be acceptable unto me.

    "But behold, at the end of this appointment, your baptisms for
    your dead shall not be acceptable unto me; and if you do not these
    things at the end of the appointment, ye shall be rejected as a
    church, with your dead, saith the Lord your God.

    "For verily I say unto you, that after you have had sufficient time
    to build a house to me, wherein the ordinance of baptizing for the
    dead belongeth, and for which the same was instituted from before
    the foundation of the world, your baptisms for your dead cannot be
    acceptable unto me,

    "For therein are the keys of the holy Priesthood, ordained that you
    may receive honor and glory.

    "And after this time, your baptisms for the dead, by those who are
    scattered abroad, are not acceptable unto me, saith the Lord;

    "For it is ordained that in Zion, and in her Stakes, and in
    Jerusalem, those places which I have appointed for refuge, shall be
    the places for your baptisms for your dead.

    "And again, verily I say unto you, How shall your washings be
    acceptable unto me, except ye perform them in a house which you
    have built to my name?

    "For, for this cause I commanded Moses that he should build a
    tabernacle, that they should bear it with them in the wilderness,
    and to build a house in the land of promise, that those ordinances
    might be revealed which had been hid from before the world was;

    "Therefore, verily I say unto you, that your anointings, and
    your washings, and your baptisms for the dead, and your solemn
    assemblies, and your memorials for your sacrifices, {88} by the
    sons of Levi, and for your oracles in your most holy places,
    wherein you receive conversations, and your statutes and judgments,
    for the beginning of the revelations and foundation of Zion, and
    for the glory, honor, and endowment of all her municipals, are
    ordained by the ordinance of my holy house which my people are
    always commanded to build unto my holy name.

    "And verily I say unto you, Let this house be built unto my name,
    that I may reveal mine ordinances therein, unto my people;

    "For I deign to reveal unto my church, things which have been kept
    hid from before the foundation of the world, things that pertain to
    the dispensation of the fulness of times."[48]

* * * *

This then is sufficient answer to the question as to why the Latter-day
Saints build and maintain temples. They have been instructed and
required so to do by the Lord of Hosts. They have learned that many
essential ordinances of the Church are acceptable only when performed
in temples specially erected and reserved for the purpose. They know
that within these precincts of sanctity the Lord has revealed many
great and important things pertaining to the Kingdom of God; and that
He has promised to reveal yet more to man in houses sacred to His name.
They have learned that a great part of the mission and ministry of the
restored Church is the administration of vicarious ordinances in behalf
of the unnumbered dead who never heard the tidings of the Gospel, and
that for such sacred and saving service

_Temples are a necessity_.

FOOTNOTES

1. See the author's "The Articles of Faith," Lecture IV; and references
therein given.

2. See the author's "The Articles of Faith," Lectures V--VIII with
references therein given.

3. I Cor. 1:23; 2:2.

4. See Mark 1:24; 3:11; 5:1-18; and Matt. 8:28-34.

5. Acts 11:18; Rom. 2:4; see also the author's "The Articles of Faith,"
Lecture V:19-30 and references therein given.

6. Doctrine and Covenants 1:31-33.

7. I Peter 3:19-20; compare 4:6.

8. See Luke 23:39-43.

9. Consider our Lord's declaration to Nicodemus, John 3:1-5.

10. John 20:17.

11. Isaiah 24:22.

12. Isaiah 42:6, 7.

13. Psalms 16:9-10.

14. Book of Mormon, Alma 34:32-35.

15. "The Articles of Faith," Lecture VI:1. For a general treatment of
Baptism see Lectures VI and VII.

16. Matt. 3:13-17.

17. See John 3:1-7.

18. Matt. 28:19.

19. Mark 16:16.

20. See Acts 2:38; 9:1-18; 10:30-48; 22:1-16; I Peter 3:21.

21. Doctrine and Covenants 68:8, 9.

22. Doctrine and Covenants, 84:64, 74; see also 112:28, 29.

23. See "The Articles of Faith," Lecture VIII.

24. Matt. 3:11; compare Mark 1:7, 8; Luke 3:16.

25. John 1:29-33.

26. John 14:16, 17, 26; 15:26; 16:7, 13.

27. Acts 1:4, 5, 8.

28. Acts 2:1-4.

29. Acts 2:37, 38.

30. For an instance, see Book of Mormon, II Nephi 31:8, 12-14, 17.

31. III Nephi 11:35; 12:2.

32. Doctrine and Covenants 84:64.

33. Lev. 16:20-22.

34. Lev. chap. 4.

35. Doctrine and Covenants 19:16-19.

36. See Obadiah 21; I Timothy 4:16; James 5:20.

37. Deut. 18:15, 17-19; Job 19:25-27; Psalms 2:1-12; Zech. 9:9; 12:10;
13:6; Isa. 7:14; 9:6, 7; Micah 5:2.

38. See Luke 24:27, 45, 46.

39. I Peter 1:19, 20.

40. Rom. 3:25. See further Rom. 16:25, 26; Eph. 3:9-11; Col. 1:24-26;
II Tim, 1:8-10; Titus 1:2, 3; Rev. 13:8.

41. See pages 68-70.

42. See Malachi 4:1, 2, 5, 6.

43. Compare Matt. 11:14; 17:11; Mark 9:11; Luke 1:17.

44. Luke 1:17.

45. Doctrine and Covenants 110:13-16.

46. Doctrine and Covenants 128:18.

47. See Doctrine and Covenants 128:5-8.

48. Doctrine and Covenants 124:28-41. Read the entire section.



CHAPTER IV

MODERN TEMPLE ORDINANCES

{89} A more detailed consideration of modern temple service now claims
our attention. The ceremonial work comprises:

1. Baptism, specifically Baptism for the Dead.

2. Ordination and associated Endowments in the Priesthood.

3. Marriage Ceremonies.

4. Other Sealing Ordinances.

As will be understood from what has been already written, each of
these ceremonies or ordinances may be performed either for the living,
present in person, or for the dead who are represented each by an
individual living proxy. The living are but few compared with the dead;
and it follows of necessity that the ordinance-work for the departed
exceeds by a great preponderance that done for the living. The temples
of today are maintained largely for the benefit and salvation of the
uncounted dead.

BAPTISM FOR THE DEAD

As demonstrated in the preceding pages, the law of baptism is of
universal application; in short, baptism is required of all who have
lived to the age of accountability. Only those who die in infancy
are exempt. Children, having no sin to expiate, and being unable to
comprehend {90} the nature of the baptismal obligation, are not to be
baptized while living, nor is the ordinance to be performed for them
should they die before reaching a responsible age and state. As to the
child's part in the heritage of mortality incident to the transgression
of Adam, the atonement of Christ is of full effect, and the redemption
of the child is assured.[1] Regarding the general applicability of the
law prescribing baptism as essential to salvation, the scriptures make
no distinction between the living and the dead. The atoning sacrifice
of Christ was offered, not only for the few who lived upon the earth
while He was in the flesh, nor for those alone who were born in
mortality after His death, but for all inhabitants of earth then past,
present, and future. He was ordained of the Father to be a judge of
both quick and dead;[2] He is Lord alike of living and dead,[3] as men
speak of dead and living, though all live unto Him.[4]

Among the pernicious dogmas taught by a perverted and mis-called
Christianity, is the heinous doctrine that never-ending punishment or
interminable bliss, unchanging in kind or degree, shall be the destiny
of every soul,--the award being made according to the condition of that
soul at the time of bodily death; a life of sin being thus nullified
by a death-bed repentance, and a life of honor, if unmarked by the
ceremonies of established sects, being followed by the tortures of hell
without a possibility of relief. Such a dogma is to be ranked with the
dread {91} heresy which proclaims the condemnation of innocent babes
who have not been sprinkled by man's assumed authority. In the justice
of God no soul shall be finally condemned under a law of which he has
had no chance to learn. True, eternal punishment has been decreed
as the lot of the wicked; but the real meaning of the punishment so
decreed has been made known by the Lord Himself.[5] Eternal punishment
is God's punishment; endless punishment is His; for "Endless" and
"Eternal" are among His names, and the words are descriptive of His
attributes. No soul will be punished for sin beyond the time requisite
to work the needed reformation and to vindicate justice, for which
ends alone punishment is imposed. And no one will be eligible to enter
any kingdom of glory in the abode of the blessed to which he is not
entitled through obedience to law.

It follows as a plain necessity that the Gospel must be proclaimed
in the spirit world; and that such ministry is provided for, the
scriptures abundantly prove. Peter, defining the mission of the
Redeemer, thus declares this solemn truth: "For this cause was the
gospel preached also to them that are dead, that they might be judged
according to men in the flesh, but live according to God in the
spirit."[6] As already shown, the inauguration of this work among
the dead was wrought by Christ in the interval between His death and
resurrection.

In his first epistle to the Saints in Corinth, Paul presents a brief
yet comprehensive treatment of the doctrine of the resurrection,--a
subject which at that time and among those to whom he wrote, had given
rise to much {92} contention and debate;[7] and, having shown that
through Christ the resurrection of the dead had been made possible, and
that in due course all mankind shall be redeemed from bodily death,
the apostle asks, "Else what shall they do which are baptized for the
dead, if the dead rise not at all? why then are they baptized for the
dead?"[8] As the question is put by way of finality and climax to the
preceding argument, it is evident that the subject so introduced was
no new or strange doctrine, but on the contrary, one with which the
people addressed must have been familiar, and which to them required
no argument. Baptism for the dead was, therefore, both known as a
principle and practised as an ordinance in apostolic times. That the
practise was continued in some form for a century or more after the
apostles had passed from the earth is evidenced by numerous passages in
the writings of the early Christian Fathers, and by later authorities
on ecclesiastical history.

The Church of Jesus Christ of Latter-day Saints proclaims the present
as the dispensation of the {93} fulness of times, in which shall be
gathered and re-established all the saving principles and essential
ordinances of earlier dispensations, and during which the great plan of
universal redemption shall be fully revealed. The Church, therefore,
provides for the actual work of baptism for the dead, and in the
temples of today this sacred labor is in uninterrupted progress.
As will be seen, each of the temples is provided with a baptismal
font, with every necessary provision for the administration of this
ordinance.[9]

The rite of water-baptism in behalf of the dead is followed by that
of the laying-on of hands for the bestowal of the Holy Ghost; and in
this as in the preceding, the dead person is represented by the living
proxy. The imposition of hands for the conferring of the gift of the
Holy Ghost constitutes the higher baptism of the Spirit required
alike of all, and includes the rite of confirmation by which the
person becomes a member of the Church of Christ. In all essentials
the ordinances of baptism and confirmation are identical, whether
administered to the living for themselves or as proxy for the dead. As
these ordinances are administered in existing temples it is required
that, beside the recorder and the officiating elder, two witnesses be
present, and that they attest the ceremony as duly performed.

ORDINATION AND ENDOWMENT

Water-baptism, and the higher baptism of the Spirit by the authorized
imposition of hands for the conferring of the Holy Ghost, constitute
the two fundamental ordinances of the Gospel. The repentant soul who
has thus {94} entered the Church of Christ may afterward attain to
position and authority in the Holy Priesthood--not as an earthly honor,
not as a title of personal aggrandizement, not as a symbol of power to
rule and possibly to oppress,--but as an endowment bespeaking authority
and the express responsibility to use that authority in the service of
his fellows and to the glory of God. In the temple service, the man
who appears as proxy for his dead relative must be ordained to the
Priesthood before he can pass beyond the baptismal font.

It is a precept of the Church that women of the Church share the
authority of the Priesthood with their husbands, actual or prospective;
and therefore women, whether taking the endowment for themselves or
for the dead, are not ordained to specific rank in the Priesthood.
Nevertheless there is no grade, rank, or phase of the temple endowment
to which women are not eligible on an equality with men. True, there
are certain of the higher ordinances to which an unmarried woman cannot
be admitted, but the rule is equally in force as to a bachelor. The
married state is regarded as sacred, sanctified, and holy in all temple
procedure; and within the House of the Lord the woman is the equal and
the help-meet of the man. In the privileges and blessings of that holy
place, the utterance of Paul is regarded as a scriptural decree in full
force and effect: "Neither is the man without the woman, neither the
woman without the man, in the Lord."[10]

Faith and sincere repentance, followed first by water-baptism and
then by the laying-on of hands for the bestowal of the Holy Ghost,
are the prescribed means of {95} admission into the Church of Christ
and prospective salvation in the Kingdom of God. But there is a
distinction between salvation and exaltation. At this point it may be
well to consider this distinction, and to set forth the doctrines of
the restored Church as to the graded degrees of exaltation beyond the
grave.[11]

_Salvation and Exaltation:_--Some degree of salvation will come to all
who have not forfeited their right to it; exaltation is given to those
only who by active labors have won a claim to God's merciful liberality
by which it is bestowed. Of the saved, not all will be exalted to the
higher glories; rewards will not be bestowed in violation of justice;
punishments will not be meted out to the ignoring of mercy's claims.
No one can be admitted to any order of glory, in short, no soul can
be saved, until justice has been satisfied for violated law. In the
Kingdom of God there are numerous degrees of exaltation provided for
those who are worthy of them. The old idea, that in the hereafter there
will be but two places for the souls of mankind,--a heaven and a hell,
with the same glory in all parts of the one, and the same terrors
throughout the other,--is wholly untenable in the light of Divine
revelation.

_Degrees of Glory:_--That the privileges and glories of heaven are
graded to suit the various capacities of the blessed, is indicated in
Christ's teachings. To His apostles He said: "In my Father's house
are many mansions: if it were not so, I would have told you. I go to
prepare a place for you. And if I go and prepare a place for you, I
will come again, and receive you unto myself; that {96} where I am,
there ye may be also."[12] This declaration is supplemented by that of
Paul, who speaks of the graded glories of the resurrection as follows:

    "There are also celestial bodies, and bodies terrestrial: but the
    glory of the celestial is one, and the glory of the terrestrial is
    another.

    "There is one glory of the sun, and another glory of the moon, and
    another glory of the stars: for one star differeth from another
    star in glory.

    "So also is the resurrection of the dead."[13]

A fuller knowledge of this subject has been imparted in the present
dispensation. From a revelation given in 1832[14] we learn the
following: Three great kingdoms or degrees of glory are established
for the future habitation of the human race; these are known as the
Celestial, the Terrestrial, and the Telestial. Far below the last and
least of these, is the state of eternal punishment prepared for the
sons of perdition.

_The Celestial Glory_ is provided for those who merit the highest
honors of heaven; in the revelation referred to, we read of them:

    "They are they who received the testimony of Jesus, and believed
    on his name and were baptized after the manner of his burial,
    being buried in the water in his name, and this according to the
    commandment which he has given, that by keeping the commandments
    they might be washed and cleansed from all their sins, and receive
    the Holy Spirit by the laying on of the hands of him who is
    ordained and sealed unto this power, and who overcome by faith, and
    are sealed by the Holy Spirit of promise, which the Father sheds
    forth {97} upon all those who are just and true. They are they who
    are the Church of the First-born. They are they into whose hands
    the Father has given all things--they are they who are Priests and
    Kings, who have received of his fulness, and of his glory, and are
    Priests of the Most High, after the order of Melchisedek, which was
    after the order of Enoch, which was after the order of the Only
    Begotten Son; wherefore, as it is written, they are gods, even
    the sons of God--wherefore all things are theirs, whether life or
    death, or things present, or things to come, all are theirs and
    they are Christ's and Christ is God's. * * * * These shall dwell
    in the presence of God and his Christ for ever and ever. These are
    they whom he shall bring with him, when he shall come in the clouds
    of heaven, to reign on the earth over his people. These are they
    who shall have a part in the first resurrection. These are they who
    shall come forth in the resurrection of the just. * * * These are
    they who are just men made perfect through Jesus the mediator of
    the new covenant, who wrought out this perfect atonement through
    the shedding of his own blood. These are they whose bodies are
    celestial, whose glory is that of the sun, even the glory of God,
    the highest of all, whose glory the sun of the firmament is written
    of as being typical."[15]

_The Terrestrial Glory:_--This, the next lower degree, will be received
by many whose works do not merit the highest reward. We read of them:

    "These are they who are of the terrestrial, whose glory differs
    from that of the Church of the First-born who have received the
    fulness of the Father, even as that of the moon differs from the
    sun in the firmament. Behold, these are they who died without law,
    and also they who are the spirits of men kept in prison, whom the
    Son visited, and preached the Gospel unto them, that they might be
    judged according to {98} men in the flesh, who received not the
    testimony of Jesus in the flesh, but afterwards received it. These
    are they who are honorable men of the earth, who were blinded by
    the craftiness of men. These are they who receive of his glory,
    but not of his fulness. These are they who receive of the presence
    of the Son, but not of the fulness of the Father; wherefore they
    are bodies terrestrial, and not bodies celestial, and differ in
    glory as the moon differs from the sun. These are they who are not
    valiant in the testimony of Jesus; wherefore they obtain not the
    crown over the kingdom of our God."[16]

_The Telestial Glory:_--The revelation continues:

    "And again, we saw the glory of the telestial, which glory is that
    of the lesser, even as the glory of the stars differs from that of
    the glory of the moon in the firmament. These are they who received
    not the gospel of Christ, neither the testimony of Jesus. These are
    they who deny not the Holy Spirit. These are they who are thrust
    down to hell. These are they who shall not be redeemed from the
    devil, until the last resurrection, until the Lord, even Christ the
    Lamb shall have finished his work."[17]

We learn further that the inhabitants of this kingdom are to be graded
among themselves, comprising as they do the unenlightened among the
varied opposing sects and divisions of men, and sinners of many types,
whose offenses are not those of utter perdition:

    "For as one star differs from another star in glory, even so
    differs one from another in glory in the telestial world; for these
    are they who are of Paul, and of Apollos, and of Cephas. These are
    they who say they are some of one and some of another--some of
    Christ and some of John, and {99} some of Moses, and some of Elias,
    and some of Esaias, and some of Isaiah, and some of Enoch; but
    received not the gospel, neither the testimony of Jesus, neither
    the prophets, neither the everlasting covenant."[18]

The three kingdoms of widely differing glories are organized on an
orderly plan of gradation. We have seen that the telestial kingdom
comprises several subdivisions; this also is the case, we are told,
with the celestial;[19] and, by analogy, we conclude that a similar
condition prevails in the terrestrial. Thus the innumerable degrees
of merit amongst mankind are provided for in an infinity of graded
glories. The celestial kingdom is supremely honored by the personal
ministrations of the Father and the Son. The terrestrial kingdom will
be administered through the higher, without a fulness of glory. The
telestial is governed through the ministrations of the terrestrial, by
"angels who are appointed to minister for them."[20]

Exaltation in the kingdom of God implies attainment to the graded
orders of the Holy Priesthood, and with these the ceremonies of the
endowment are directly associated.

_The Temple Endowment_, as administered in modern temples, comprises
instruction relating to the significance and sequence of past
dispensations, and the importance of the present as the greatest and
grandest era in human history. This course of instruction includes
a recital of the most prominent events of the creative period, the
condition of our first parents in the Garden of Eden, their {100}
disobedience and consequent expulsion from that blissful abode, their
condition in the lone and dreary world when doomed to live by labor
and sweat, the plan of redemption by which the great transgression may
be atoned, the period of the great apostasy, the restoration of the
Gospel with all its ancient powers and privileges, the absolute and
indispensable condition of personal purity and devotion to the right in
present life, and a strict compliance with Gospel requirements.

As will be shown, the temples erected by the Latter-day Saints provide
for the giving of these instructions in separate rooms, each devoted to
a particular part of the course; and by this provision it is possible
to have several classes under instruction at one time.

The ordinances of the endowment embody certain obligations on the part
of the individual, such as covenant and promise to observe the law of
strict virtue and chastity, to be charitable, benevolent, tolerant and
pure; to devote both talent and material means to the spread of truth
and the uplifting of the race; to maintain devotion to the cause of
truth; and to seek in every way to contribute to the great preparation
that the earth may be made ready to receive her King,--the Lord Jesus
Christ. With the taking of each covenant and the assuming of each
obligation a promised blessing is pronounced, contingent upon the
faithful observance of the conditions.

No jot, iota, or tittle of the temple rites is otherwise than uplifting
and sanctifying. In every detail the endowment ceremony contributes
to covenants of morality of life, consecration of person to high
ideals, devotion to truth, patriotism to nation, and allegiance to
God. The blessings of the House of the Lord are restricted to no {101}
privileged class; every member of the Church may have admission to the
temple with the right to participate in the ordinances thereof, if he
comes duly accredited as of worthy life and conduct.

SEALING IN MARRIAGE

The Latter-day Saints regard the marriage ceremony performed
exclusively within temple precincts, as the one and only perfect
contract of matrimony.[21] They recognize the full legal validity and
moral obligation of any marriage entered into under the secular law;
but civil marriages and indeed all marriages made without the binding
authority of the Holy Priesthood they regard as contracts for this
life only, and therefore lacking the higher and superior elements of a
complete and perpetual union. They hold that the family relationships
of earth may be made lasting and binding beyond the veil of death. They
say that under the perfect law operative in the celestial worlds, the
earthly relation of husband and wife, parent and child, will endure in
full force and effect, provided such relationship has been sealed on
earth by the power and authority of the Holy Priesthood. The ordinary
rite of matrimony as established by secular law, and as prescribed by
sectarian rule, unites the man and the woman for this world only; the
higher law of marriage as divinely revealed joins the parties for time
and eternity.

"Celestial Marriage" is a term in current use among the Latter-day
Saints, though it does not occur in any revelation contained in the
standard works of the Church. {102} The Church adopts and validates
the scriptures of earlier dispensations with respect to marriage. It
holds that marriage is honorable[22] and ordained of God.[23] Under
the teachings of the Church, marriage is the duty of all who are not
debarred by physical or other effective disability from assuming the
responsibilities of the wedded state. The Latter-day Saints declare
that part of the birthright of every worthy man is to stand at the head
of a family as husband and father; and equally strong is the right of
every worthy woman to be an honored wife and mother.

The Church denounces as false and pernicious the teachings of misled
and morbid men who say that the union of the sexes is but a carnal
necessity inherited by man as an incident of his degraded nature; and
it repudiates the thought that celibacy is a superior condition more
pleasing to God. Concerning such false teachers the Lord has spoken in
this day:

    "Whoso forbiddeth to marry is not ordained of God, for marriage is
    ordained of God unto man * * * that the earth might answer the end
    of its creation, and that it might be filled with the measure of
    man, according to his creation before the world was made."[24]

The Latter-day Saints affirm that perfect marriage provides for the
eternal relation of the sexes. With this people marriage is not merely
a contract for time, effective only as long as the parties shall live
on earth, but a solemn covenant of union which shall endure beyond the
{103} grave. In the complete ceremony of marriage as ordained by the
Church and as administered only within the temple halls, the man and
the woman are placed under covenant of mutual fidelity, not until death
do them part, but for time and for all eternity.

A contract as far-reaching as this, a covenant declared to be effective
not only throughout the period of mortal life, but in the realm of
the hereafter, of necessity requires for its validation an authority
superior to any that man may originate. It is admitted without argument
that men have the right to form among themselves associations and
communities, to organize sects, parties, companies, churches, clubs, or
any other union they may choose to create, provided, of course, such
bodies are not inimical to law and order. It is further admitted that
any established association of men may enact laws and ordain rules
for the government of its members, provided the rights of individual
liberty are not infringed thereby. Both church and state, therefore,
may enact, prescribe, and ordain, lawful regulations as to marriage or
as to any other form of contract; and such regulations are acknowledged
to be of full effect within the domain of actual jurisdiction. Thus,
marriages may be legally and properly authorized by states and nations,
and the contracts of marriage so made are effective during the life of
the parties thereto.

But, can it be said that any association of men may create and
establish an authority that shall be effective after death? Can any
power legislate beyond its lawful jurisdiction? Can a man sitting in
his own home prescribe family rules for the household of his neighbor?
Can our nation ordain laws that shall be valid in a foreign {104}
realm? Can man enact laws to regulate the affairs of the Kingdom of God?

Only as God delegates authority to man, with the assurance that
administration under that authority shall be acknowledged in heaven,
can any contract be made on earth and be of assured effect after the
death of the parties concerned. Authority to act in the name of the
Lord is the distinguishing characteristic of the Holy Priesthood. As
the Lord hath said:

    "All covenants, contracts, bonds, obligations, oaths, vows,
    performances, connections, associations, or expectations, that
    are not made, and entered into, and sealed, by the Holy Spirit of
    promise, of him who is anointed, both as well for time and for all
    eternity, and that too most holy, by revelation and commandment
    through the medium of mine anointed, whom I have appointed on
    the earth to hold this power, * * * are of no efficacy, virtue
    or force, in and after the resurrection from the dead; for all
    contracts that are not made unto this end, have an end when men are
    dead."[25]

In application of this principle to the covenants of matrimony, the
revelation continues:

    "Therefore, if a man marry him a wife in the world, and he marry
    her not by me, nor by my word; and he covenant with her so long as
    he is in the world, and she with him, their covenant and marriage
    are not of force when they are dead, and when they are out of the
    world; therefore, they are not bound by any law when they are out
    of the world.

    "Therefore, when they are out of the world, they neither marry, nor
    are given in marriage; but are appointed angels in heaven, which
    angels are ministering servants, to minister {105} for those who
    are worthy of a far more, and an exceeding, and an eternal weight
    of glory;

    "For these angels did not abide my law, therefore they cannot be
    enlarged, but remain separately and singly, without exaltation, in
    their saved condition, to all eternity, and from henceforth are not
    gods, but are angels of God, for ever and ever."[26]

This system of holy matrimony, involving covenants for both time and
eternity, is known distinctively as _Celestial Marriage_, and is
understood to be the order of marriage that exists in the celestial
worlds. This sacred ordinance is administered by the Church to those
only who are adjudged to be of worthy life, fit to be admitted to
the House of the Lord; for this holy rite, together with others of
eternal validity, may be solemnized only within the temples reared and
dedicated for such exalted service.[27] Children born to parents thus
married under the celestial law are heirs to the Priesthood; "children
of the covenant" they are called; no ordinance of adoption or sealing
is required to give them place in the blessed posterity of promise.

The Church, however, sanctions and acknowledges legal marriages for
time only, and indeed solemnizes such unions between parties who may
not be admitted to the House of the Lord, or who voluntarily choose the
lesser and temporal order of matrimony.

Within the temple and not elsewhere, are marriages solemnized for and
in behalf of parties who are dead. Husbands and wives who have lived in
mortality together and now are dead, may be sealed under the authority
{106} of the Priesthood, provided, of course, the preliminary temple
ordinances have been administered in their behalf. In the marriage rite
for the dead as in other ordinances, the parties are represented by
their living descendants acting in the capacity of proxy.

The ordinance of celestial marriage, whereby the contracting parties,
whether living or dead, are united under the authority of the Holy
Priesthood for time and eternity, is known distinctively as the
ceremony of _Sealing in Marriage_. Husband and wife so united are said
to be sealed, whereas if united under the lesser law for time only,
either by secular or ecclesiastical authority, they are only married.

Husband and wife who have been married for time only, either by
secular or ecclesiastical ceremony, may afterward be sealed for time
and eternity, provided they have become members of the Church, and
are adjudged worthy to enter the temple for this purpose; but no
such confirmation of an existing union, nor any sealing of married
persons is possible unless the parties furnish proof that they have
been legally and lawfully married. No marriage of living persons is
performed in any of the temples except under license duly issued as
required by the laws of the state. The sealing ordinance extends to
other associations than those of matrimony as will be shown.

The actuality of the sealing ordinance in marriage finds an
illustration in the personal teachings of the Savior. On one occasion
there came unto Him certain Sadducees,[28] and these, be it remembered,
denied the possibility of the {107} resurrection of the dead. They
sought to entrap Him by a difficult question. They thus stated their
case:

    "Master, Moses said, If a man die, having no children, his brother
    shall marry his wife, and raise up seed unto his brother.

    "Now there were with us seven brethren: and the first, when he had
    married a wife, deceased, and, having no issue, left his wife unto
    his brother:

    "Likewise the second also, and the third, unto the seventh.

    "And last of all the woman died also.

    "Therefore in the resurrection whose wife shall she be of the
    seven? for they all had her."

Note the sequel:

    "Jesus answered and said unto them, Ye do err, not knowing the
    scriptures, nor the power of God.

    "For in the resurrection they neither marry, nor are given in
    marriage, but are as the angels of God in heaven."

It is evident that in the resurrected state there could be no contest
among the seven brothers as to whose wife the woman was,--for after
death there was to be no marrying nor giving in marriage. The question
of marriage between individuals was and is to be settled before that
time. The woman would and could be the wife of but one in the eternal
world, and that one the man to whom she was given by the authority of
the Holy Priesthood on earth, as a consort for time and eternity. In
short, the woman would be the wife of the man with whom she entered
into covenant for eternity under the seal of Divine authority; and
no contract or agreement for time only would be effective in the
resurrection.

{108} This exposition seems to have been convincing; the multitude
were astonished, and the Sadducees were silenced;[29] moreover some
of the Scribes declared: "Master, thou hast well said."[30] Our Lord
added what appears to have been a supplementary question, coupled with
instruction of the greatest import:

    "But as touching the resurrection of the dead, have ye not read
    that which was spoken unto you by God, saying,

    "I am the God of Abraham, and the God of Isaac, and the God of
    Jacob? God is not the God of the dead, but of the living."[31]

OTHER SEALING ORDINANCES

Children born outside celestial marriage, yet within legally
established wedlock, are the lawful and legitimate heirs of their
parents in all affairs of earth. They are the offspring of an earthly
union that is in every respect a legal, moral, and proper relation
under the laws of man. That these children will belong to their parents
in the hereafter is as uncertain as that the parents will belong to
each other. The parents have been but temporally and temporarily
married, and the offspring are theirs for the period of their own
contract only. Even as husband and wife though legally wedded under the
secular law must be sealed by the authority of the Holy Priesthood if
their union is to be valid in eternity, so must children who have been
born to parents married for time only be sealed to their parents after
father and {109} mother have been sealed to each other in the order of
celestial marriage.

The Church affirms the eternal perpetuity of all family relationships
existing on earth under the seal and authority of the Priesthood; and
declares that none other relationship will be binding after death. The
offspring of parents not joined in celestial marriage are thus sealed
to or adopted by their parents as members of the family organization
which shall endure through eternity; thus, husbands and wives who are
dead are married or sealed to each other by proxy ministration, and
their children are similarly sealed to them in the family relationship.

It will be seen, therefore, that the vicarious labor of the living for
the dead, as performed in the temples of the present day, comprises
more than baptism and confirmation. The work is completed on earth only
when the parties, in the persons of their living representatives, have
been baptized, confirmed, endowed, and sealed both in the relationship
of husband and wife as once existent and in the family union of parents
and children.

FOOTNOTES

1. For a concise treatment of Infant Baptism, see the author's "The
Articles of Faith," Lecture VI, 13-17; and for treatment of Baptism for
the Dead, see Lecture VII, 18-33.

2. Acts 10:42; II Tim. 4:1; I Peter 4:5.

3. Rom. 14:9.

4. Luke 20:36, 38.

5. Doctrine and Covenants 19:10-12.

6. I Peter 4:6.

7. I Cor. chap. 15; see specifically verse 29.

8. This passage has been the subject of much controversy. Dr. Adam
Clarke, in his masterly Commentary of the Scriptures, says: "This
is certainly the most difficult verse in the New Testament; for,
notwithstanding the greatest and wisest men have labored to explain it,
there are to this day nearly as many different interpretations of it as
there are interpreters." Yet, notwithstanding its enigmatic meaning,
this passage of scripture is part of the prescribed burial service
in the Episcopal Church, and is duly spoken by the priest at every
funeral. But wherein lies the difficulty of comprehension? The passage
is of plain import, and only when we attempt to make it figurative
do difficulties arise. It is plain that in Paul's day the ordinance
of baptism for the dead was both understood and practised, and the
apostle's argument in support of the doctrine of a literal resurrection
is sound: If the dead rise not at all, why then are they baptized for
the dead?

9. Read Doctrine and Covenants 128:12, 13.

10. I Cor. 11:11.

11. See the author's "The Articles of Faith," Lectures IV and XII,
portions of which are included in the present treatment.

12. John 14:1-3.

13. I Cor. 15:40-42.

14. Doctrine and Covenants, Sec. 76.

15. Doctrine and Covenants 76:51-70.

16. Doctrine and Covenants 76:71-79.

17. Doctrine and Covenants 76:81-86.

18. Doctrine and Covenants 76:98-101.

19. Doctrine and Covenants 131:1; see also II Cor. 12:1-4.

20. See Doctrine and Covenants 76:86-88.

21. See the author's treatment of "Marriage" in "The Articles of
Faith," Lecture XXIV, pp. 455-460.

22. Heb. 13:4.

23. Gen. 2:18, 24; 1:27; 5:2; 9:1, 7; Lev. 26:9.

24. Doctrine and Covenants, 49:15-17.

25. Doctrine and Covenants 132:7.

26. Doctrine and Covenants 132:15-17.

27. Doctrine and Covenants 124:30-34.

28. See Matt. 22:23-33; Mark 12:18-27; Luke 20:27-40.

29. Matt. 22:33, 34.

30. Luke 20:39.

31. Matt. 22:31, 32.



CHAPTER V

MODERN DAY TEMPLES--THE TEMPLES AT KIRTLAND AND NAUVOO

{110} As to general design, and indeed as to details of plan and
construction of the earlier sanctuaries, much has been preserved to
us through the pages of sacred writ. From the Biblical record alone
it would be possible to practically reproduce the Tabernacle of the
Congregation and the later Temple of Solomon; though, had we no
information to supplement the Biblical account, we would know but
little as to procedure requisite to the administration of ordinances
specifically pertaining to temples.

Regarding the plan of building and the structural design of temples,
we find no close similarity, far less of aught approaching identity,
in these holy houses as erected in different dispensations; on
the contrary we may affirm that direct revelation of temple plans
is required for each distinctive period of the Priesthood's
administration, that is to say for every dispensation of Divine
authority. While the general purpose of temples is the same in all
times, the special suitability of these edifices is determined by the
needs of the dispensation to which they severally belong.

There is a definite sequence of development in the dealings of God with
man throughout the centuries; and it is this unity of order and purpose
that constitutes the {111} eternal unchangeableness of the Supreme
Being. Today is no mere repetition of yesterday; on the contrary, every
today is a sum of all precedent time, so that in each succeeding age
the Divine plan is farther advanced, and the grand finale in the great
drama of human salvation is brought nearer.

From the days of the ancient Tabernacle of the Congregation, and thence
onward to the meridian of time, animal sacrifice was required as an
ordained rite of propitiation and worship; and such was in prototype of
the sacrificial death predicted as part of the mission of the Son of
Man. The temples of the Hebrews who were living under the Mosaic law,
provided, therefore, for the slaughter of animals, for the ceremonial
dividing of the carcasses and for the due disposal of the blood, for
the convenient immolation of the offerings, and for numerous other
details of ceremony associated with worship under the law of Moses.

The Latter-day Saints are one with other Christian sects in the
unreserved acceptance of the doctrine that the atoning death of Christ
terminated the Mosaic rites of sacrifice involving the ceremonial
shedding of blood, that, in truth, the prototype was consummated in the
reality. The temples of today are provided with no altars of sacrifice,
no courts of slaughter, no shambles red with the blood of beasts, no
pyres on which carcasses are burned, no censers of incense to becloud
the fumes from burning flesh.

Even among the temples of the present dispensation there is a graded
variety in the details of construction. The first temple of modern
times was in a measure incomplete as compared with the holy houses of
later construction. {112} The fact was doubtless known to the Lord,
though wisely hidden from common knowledge, that the Kirtland Temple
would serve but for the beginning of the re-establishment of those
distinctive ordinances for which temples are essential. Even as the
Tabernacle of old was but an inferior type of what would follow,
designed for temporary use under special conditions, so the earlier
temples of the latter-day dispensation, specifically those of Kirtland
and Nauvoo, were but temporary Houses of the Lord, destined to serve
for short periods only as sanctuaries.

Scarcely had The Church of Jesus Christ of Latter-day Saints been
organized when the Lord indicated the necessity of a temple, in which
He could reveal His mind and will to man, and in which the sanctifying
ordinances of the Gospel could be administered. In a revelation given
as early as December, 1830, the Lord said: "I am Jesus Christ the Son
of God: wherefore gird up your loins and I will suddenly come to my
temple."[1] In February 1831, the Lord further indicated His purpose
thus: "That my covenant people may be gathered in one in that day
when I shall come to my temple. And this I do for the salvation of
my people."[2] More definite instructions as to the practical labors
incident to the procuring of a site and the rearing of a temple soon
followed.

TEMPLE SITE AT INDEPENDENCE, MISSOURI

The principal seat of the Church had been temporarily established at
Kirtland, Ohio; nevertheless the prophet had learned through early
revelation that Zion would be {113} established far to the west. In
June, 1831, a conference of elders was held at Kirtland, on which
occasion a revelation[3] was received directing certain of the elders
to start westward, traveling in pairs and preaching by the way. In the
month following, these elders reassembled at a designated place in
western Missouri, all rejoicing in their ministry and eager to learn
the further will of the Lord. The burden of their prayer and song is
thus expressed by the prophet: "When will the wilderness blossom as
the rose? When will Zion be built up in her glory, and where will thy
temple stand, unto which all nations shall come in the last days?"[4]
In answer to their supplications the Lord spake by the mouth of His
prophet, designating the western part of Missouri as the land of Zion,
and the site occupied by the town of Independence as the "center
place," and specifying a spot as that upon which a temple should be
built.[5]

On the third of August, 1831, the prophet Joseph Smith and seven other
elders of the Church assembled on the temple lot and dedicated the
same to its sacred purpose. Though the company was small, the occasion
was one of great solemnity and impressiveness. The prophet himself
offered the prayer of dedication.[6] The temple so projected is yet to
be built. Though the Latter-day Saints acquired by purchase title to
and possession of the {114} temple lot, they were later by violence
compelled to abandon their rightful possessions.

THE KIRTLAND TEMPLE

The building of a temple in Missouri was regarded, even by the prophet
and those who assisted him in dedicating the site, as an event of the
future, perhaps even of the far distant future. The center of activity,
the seat of the Church for the time being, was in Ohio, and Kirtland
was the place of temporary gathering. In Kirtland too was to be erected
the first temple of modern times.

In a revelation given December 27, 1832, the Lord commanded the
establishment of a holy house.[7] Perhaps because their eyes were
directed too steadily toward the "center place," and because the people
were prone to contemplate too absorbedly the glory of the future to
the neglect of then present duties, compliance with the requirement
to proceed at once with the erection of a temple was not prompt; and
the Lord rebuked the people for their tardiness and neglect, declaring
again His will that a house be reared to His name and promising success
on condition of faithful effort.[8]

The Saints were aroused to great activity in the matter of erecting
a temple for immediate use. A building committee was organized, and
a call issued to all branches of the Church.[9] On the second day of
August, 1833, the voice of the Lord was heard again respecting the
matter of temple building, and while the specific requirement {115}
appears to directly apply to the temple of the future in Jackson
County, Missouri, nevertheless the revelation had immediate effect in
inspiring greater effort in the building of a temple at Kirtland.[10]

The Kirtland Temple was built as projected and designed, though the
work was marked by an unbroken course of supreme sacrifice on the part
of a poverty-laden people. Consider the words of one who was present
and saw, one who helped and suffered, one who spoke from personal
knowledge and keen remembrance. Eliza R. Snow, a gifted poetess and
historian of modern-day Israel, has written:

    "It [the Temple] was commenced in June, 1833, under the immediate
    direction of the Almighty, through his servant, Joseph Smith, whom
    he had called in his boyhood, like Samuel of old, to introduce the
    fulness of the everlasting gospel.

    "At that time the Saints were few in number, and most of them very
    poor; and had it not been for the assurance that God had spoken,
    and had commanded that a house should be built to His name, of
    which He not only revealed the form, but also designated the
    dimensions, an attempt towards building that Temple, under the
    then existing circumstances, would have been, by all concerned,
    pronounced preposterous.

    * * * * * *

    "Its dimensions are eighty by fifty-nine feet; the walls fifty feet
    high, and the tower one hundred and ten feet. The two main halls
    are fifty-five by sixty-five feet in the inner court. The building
    has four vestries in front, and five rooms in the attic, which were
    devoted to literature and for meetings of the various quorums of
    the Priesthood.

    "There was a peculiarity in the arrangement of the inner {116}
    court which made it more than ordinarily impressive--so much so
    that a sense of sacred awe seemed to rest upon all who entered.
    Not only the Saints, but strangers also, manifested a high degree
    of reverential feeling. Four pulpits stood, one above another, in
    the center of the building, from north to south, both on the east
    and west ends. * * * In front of each of these two rows of pulpits
    was a sacrament table, for the administration of that sacred
    ordinance. In each corner of the court was an elevated pew for the
    singers--the choir being distributed into four compartments. In
    addition to the pulpit-curtains were others, intersecting at right
    angles, which divided the main ground-floor hall into four equal
    sections, giving to each one half of one set of pulpits.

    "From the day the ground was broken for laying the foundation of
    the Temple, until its dedication on the 27th of March, 1836, the
    work was vigorously prosecuted.

    "With very little capital except brain, bone, and sinew, combined
    with unwavering trust in God, men, women, and even children, worked
    with their might. While the brethren labored in their departments,
    the sisters were actively engaged in boarding and clothing workmen
    not otherwise provided for--all living as abstemiously as possible,
    so that every cent might be appropriated to the grand object, while
    their energies were stimulated by the prospect of participating in
    the blessing of a house built by the direction of the Most High,
    and accepted by Him."[11]

The corner stones had been laid July 23, 1833--just when opposition
and persecution were most rife in the western branches of the Church,
the very day, in fact, on which a lawless mob served notice of
expulsion on the Saints in Missouri.[12] Nevertheless work on the
Kirtland {117} Temple continued without interruption, though to the
eager Saints progress was all too slow. On the 7th of March, 1835, a
solemn convocation was held in Kirtland,--"called for the purpose of
blessing in the name of the Lord, those who have heretofore assisted
in building, by their labor and other means, the House of the Lord in
this place." The record gives names of those who had consecrated their
time, effort and means to the work.[13] Long before the Temple was
completed, parts of the structure were used for council meetings and
other gatherings of the Priesthood. In January, 1836, a code of rules
was adopted "to be observed in the House of the Lord in Kirtland."[14]
On the 21st of the month last named a gathering of the Priesthood
was held in the unfinished Temple, on which occasion the Presiding
Patriarch and the three High Priests who composed the First Presidency
of the Church, assembled in a room by themselves and engaged in solemn
prayer. The Patriarch, Father Joseph Smith, was anointed and blessed by
the members of the First Presidency in turn, after which he, by virtue
of his office, anointed and blessed them. Of the glorious manifestation
that followed, the prophet thus writes:

    "The heavens were opened upon us, and I beheld the celestial
    kingdom of God, and the glory thereof, whether in the body or out
    I cannot tell. I saw the transcendent beauty of the gate through
    which the heirs of that kingdom will enter, which was like unto
    circling flames of fire; also the blazing throne of God, whereon
    was seated the Father and the Son. I saw the beautiful streets of
    that kingdom, which {118} had the appearance of being paved with
    gold. * * * I saw the Twelve Apostles of the Lamb, who are now upon
    the earth, who hold the keys of this last ministry, in foreign
    lands, standing together in a circle, much fatigued, with their
    clothes tattered and feet swollen, with their eyes cast downward,
    and Jesus standing in their midst, and they did not behold Him. The
    Savior looked upon them and wept.

    * * * * * * *

    "Many of my brethren who received the ordinance with me saw
    glorious visions also. Angels ministered unto them as well as to
    myself, and the power of the Highest rested upon us; the house was
    filled with the glory of God, and we shouted 'Hosanna to God and
    the Lamb.' My scribe also received his anointing with us, and saw,
    in a vision, the armies of heaven protecting the Saints in their
    return to Zion, and many things which I saw.

    "The Bishop of Kirtland with his counselors, and the Bishop of
    Zion with his counselors, were present with us, and received their
    anointings under the hands of Father Smith, and this was confirmed
    by the Presidency, and the glories of heaven were unfolded to them
    also.

    "We then invited the High Councilors of Kirtland and Zion into our
    room. * * *

    "The visions of heaven were opened to them also. Some of them
    saw the face of the Savior, and others were ministered unto by
    holy angels, and the spirit of prophecy and revelation was poured
    out in mighty power; and loud hosannas, and glory to God in the
    highest, saluted the heavens, for we all communed with the heavenly
    host."[15]

The dedication of the Kirtland Temple occurred on Sunday, March 27,
1836. The early hour of 8 a.m. had been set as the time for opening the
doors; but so intense was the interest and so eager the expectation,
that long before the time hundreds had gathered about the doors. {119}
Between nine hundred and a thousand people attended the services. The
congregation was seated in solemn assembly, each of the organized
bodies of Priesthood with its presiding officers being in its appointed
place. Singing, scripture reading, and supplication for Divine grace,
were followed by brief addresses; after which the authorities of the
Church as then constituted were presented to the people for acceptance
or rejection, and a rising vote pledged unanimous support in every
instance. The authorities of the Priesthood so sustained comprised all
presiding officers from the First Presidency down to the presidency of
the deacons. The dedicatory prayer was then offered by Joseph Smith,
who affirms that the prayer was given to him by revelation.[16]

The question as to whether the House of the Lord was accepted as duly
dedicated was put to the quorums of the Priesthood separately and to
the congregation as a whole; the vote in the affirmative was unanimous.
The Lord's Supper was then administered, and many of the elders bore
solemn testimony to the divinity of the Gospel as restored. The
prophet's journal continues:

    "President Frederick G. Williams arose and testified that while
    President Rigdon was making his first prayer, an angel entered the
    window and took his seat between Father Smith and himself, and
    remained there during the prayer. President David Whitmer also saw
    angels in the house. President Hyrum Smith made some appropriate
    remarks congratulating those who had endured so many toils and
    privations to build the house. President Rigdon then made a few
    appropriate closing remarks, and a short prayer, at the close
    of which we sealed the proceedings of {120} the day by shouting
    'Hosanna, Hosanna, Hosanna to God and the Lamb,' three times,
    sealing it each time with 'Amen, Amen, and Amen.'"[17]

In the evening of the day of dedication another meeting was held; this,
however, was attended by officers of the Church only. The record as
written by the prophet reads:

    "I met the quorums in the evening and instructed them respecting
    the ordinance of washing of feet, which they were to attend to on
    Wednesday following; and gave them instructions in relation to the
    spirit of prophecy. * * *

    "Brother George A. Smith arose and began to prophesy, when a noise
    was heard like the sound of a rushing, mighty wind, which filled
    the Temple, and all the congregation simultaneously arose, being
    moved upon by an invisible power; many began to speak in tongues
    and prophesy; others saw glorious visions; and I beheld the Temple
    was filled with angels, which fact I declared to the congregation.
    The people of the neighborhood came running together (hearing an
    unusual sound within, and seeing a bright light like a pillar
    of fire resting upon the Temple), and were astonished at what
    was taking place. This continued until the meeting closed at 11
    p.m."[18]

On the Thursday following that eventful Sabbath, another solemn
assembly convened in the Temple, including as before the general
authorities of the Church, and in addition such members as had not been
able to secure admission on the earlier day. The services were in a
measure a repetition of the proceedings on the first occasion; {121}
the dedicatory prayer was read, appropriate music was rendered and
addresses were delivered.

That the building was in truth a Temple, a holy structure accepted by
Him to whose name it had been reared, that it was veritably a House
of the Lord, had been attested by the visitation of heavenly beings,
and by Divine manifestations surpassing all expectation, as witnessed
on the evening of the dedication day. On the next Sabbath, April
3, 1836, visitations and manifestations of yet greater import were
received. At the afternoon service the Lord's Supper was administered,
after which, the prophet and his counselor, Oliver Cowdery, retired
to the stand reserved for the presiding officers of the Melchisedek
Priesthood,--which was enclosed by the curtains or veils lowered for
the occasion. They solemnly testify that then and there did the Lord
Jesus Christ reveal Himself. Afterward, other heavenly personages
ministered unto them, each delivering or bestowing the particular
authority with which he was specially invested. The testimony of Joseph
Smith and Oliver Cowdery is as follows:

    "The veil was taken from our minds, and the eyes of our
    understanding were opened.

    "We saw the Lord standing upon the breast-work of the pulpit,
    before us, and under his feet was a paved work of pure gold in
    color like amber.

    "His eyes were as a flame of fire, the hair of his head was white
    like the pure snow, his countenance shone above the brightness of
    the sun, and his voice was as the sound of the rushing of great
    waters, even the voice of Jehovah, saying--

    "I am the first and the last, I am he who liveth, I am he who was
    slain, I am your advocate with the Father.

    {122} "Behold, your sins are forgiven you, you are clean before me,
    therefore lift up your heads and rejoice,

    "Let the hearts of your brethren rejoice, and let the hearts of all
    my people rejoice, who have, with their might, built this house to
    my name,

    "For behold, I have accepted this house, and my name shall be here,
    and I will manifest myself to my people in mercy in this house,

    "Yea, I will appear unto my servants, and speak unto them with
    mine own voice, if my people will keep my commandments, and do not
    pollute this holy house.

    "Yea, the hearts of thousands and tens of thousands shall greatly
    rejoice in consequence of the blessings which shall be poured out,
    and the endowment with which my servants have been endowed in this
    house;

    "And the fame of this house shall spread to foreign lands, and this
    is the beginning of the blessing which shall be poured out upon the
    heads of my people. Even so. Amen.

    "After this vision closed, the heavens were again opened unto us,
    and Moses appeared before us, and committed unto us the keys of
    the gathering of Israel from the four parts of the earth, and the
    leading of the ten tribes from the land of the north.

    "After this, Elias appeared, and committed the dispensation of
    the gospel of Abraham, saying, that in us, and our seed, all
    generations after us should be blessed.

    "After this vision had closed, another great and glorious vision
    burst upon us, for Elijah the prophet, who was taken to heaven
    without tasting death, stood before us, and said--

    "Behold, the time has fully come, which was spoken of by the mouth
    of Malachi, testifying that he (Elijah) should be sent before the
    great and dreadful day of the Lord come,

    "To turn the hearts of the fathers to the children, and the
    children to the fathers, lest the whole earth be smitten with a
    curse.

    "Therefore the keys of this dispensation are committed {123} into
    your hands, and by this ye may know that the great and dreadful day
    of the Lord is near, even at the doors."[19]

The erection of the Temple at Kirtland seemed to increase the
hostile opposition to which the Church had been subjected since its
organization; and persecution soon became so violent that all of the
Saints who could dispose of their property and leave did so and joined
their fellow religionists in Missouri. Within two years following the
dedication, a general exodus of the Saints had taken place, and the
Temple soon fell into the hands of the persecutors. The building is yet
standing, and serves the purposes of an ordinary meeting-house for an
obscure sect that manifests no visible activity in temple building, nor
apparent belief in the sacred ordinances for which temples are erected.
The people whose sacrifice and suffering reared the structure no longer
assert claims of ownership. What was once the Temple of God, in which
the Lord Jesus appeared in person, has become but a house,--a building
whose sole claim to distinction among the innumerable structures built
by man, lies in its wondrous past.

TEMPLE SITE AT FAR WEST, MISSOURI

From Ohio the Church migrated westward, and gathering-centers were
established in Missouri, principally in Jackson, Clay, and Caldwell
counties. No time was lost in useless grieving over the enforced
abandonment of the Temple at Kirtland. Even at that early day, but
seven years after the organization of the Church, the people {124} had
come to regard persecution as an inevitable incident of their religion,
and spoliation as their heritage. Resolutely they went to work in
preparation for another temple, and a site was chosen at Far West,
Caldwell County, Missouri. On the 5th of August, 1837, "the Presidency,
High Council, and all the authorities of the Church in Missouri,
assembled in council at Far West, and unanimously resolved to go on
moderately and build a house unto the name of the Lord in Far West,
as they had means."[20] On the 26th of April, 1838, a revelation was
received directing the time and manner of beginning the work:

    "Let the city, Far West, be a holy and consecrated land unto me,
    and it shall be called most holy, for the ground upon which thou
    standest is holy; therefore I command you to build an house unto
    me, for the gathering together of my Saints, that they may worship
    me; and let there be a beginning of this work, and a foundation,
    and a preparatory work, this following summer; and let the
    beginning be made on the fourth day of July next, and from that
    time forth let my people labor diligently to build an house unto my
    name, and in one year from this day let them re-commence laying the
    foundation of my house."[21]

On the fourth day of July, 1838, the corner stones were laid to the
accompaniment of military parade and solemn procession.[22] It is plain
from the revelation of April 26, 1838, that even the laying of the
foundation of this proposed temple would not proceed uninterruptedly.
{125} The corner stones were placed on July 4th as had been commanded,
and on the 8th another mention of the site is made with a specific
requirement respecting the future work of the apostles. "Let them
take leave of my Saints in the city of Far West, on the 26th day of
April next, on the building spot of my house, saith the Lord."[23]
The months following were marked by persecution and violence; hostile
opponents declared that the commission should never be fulfilled.
History attests, however, that on the 26th day of April, 1839, the
apostles, several other officers of the Church, and a number of the
members, assembled in the early hours of the morning, sang their
hymns, delivered their exhortations, and began the work of laying the
foundation stones. On the occasion two vacancies in the Council of the
Twelve were filled by the ordination of Wilford Woodruff and George A.
Smith, whose nominations had previously been voted upon. The apostles
then took leave of the others present and proceeded on their missions.
Almost immediately after the events last recorded, the Saints were
forced to abandon their homes in Missouri.

The Latter-day Saints regard the long delay in the erection of temples
on the dedicated sites in Missouri as largely the result of their
own defection, neglect, and disobedience to the word of the Lord, in
consequence of which their enemies were permitted to prevail. When,
in 1834, the Saints in Missouri were subject to cruel persecution,
their fellow religionists in the eastern branches of the Church were
directed to go to their aid, and to send men with money to purchase the
lands adjacent to the chosen sites, and moreover to consecrate their
possessions {126} to the redemption of Zion. To these requirements
there was unsatisfactory response; and even in Zion's Camp, as the body
of between one hundred and fifty and two hundred men who set out from
Ohio for Missouri as directed, was called, there was much disaffection,
murmuring, and lack of faith. On June 22, 1834, the Lord said through
Joseph, the prophet:

    "Behold, I say unto you, were it not for the transgressions of my
    people, speaking concerning the Church and not individuals, they
    might have been redeemed even now."[24]

Thus, through their own transgressions the Saints were hindered in the
work required at their hands, and the harvest of blessings predicated
upon this specific labor, has not yet ripened.

THE NAUVOO TEMPLE

After their expulsion from Missouri, the "Mormon" refugees turned
their faces toward the east, crossed the Mississippi and established
themselves in and about the obscure village of Commerce, Hancock
County, Illinois. The people demonstrated again their marvelous
recuperative power, and without delay or hesitation set about
establishing new homes and a temple. By the early part of June, 1839,
dwellings were in course of construction, and soon the hamlet was
transformed into a city. To this new abiding place the Saints gave the
name Nauvoo,--which to them meant all that the name City Beautiful
could convey. It was situated but a few miles from {127} Quincy, in
a bend of the majestic river, giving the town three water fronts. It
seemed to nestle there as if the Father of Waters was encircling it
with his mighty arm.[25]

The best and most suitable site within the limits of the city as
planned was selected, purchased, and duly set apart as the temple
ground. The corner stones were laid April 6, 1841--the day on which the
Church entered upon the twelfth year of its troubled yet progressive
career. In the ceremonial of the day the Nauvoo Legion--a body of
militia organized under the laws of Illinois,--took a conspicuous part,
and two volunteer companies from Iowa Territory participated.[26] The
south-east corner-stone was placed in position under the immediate
direction of the First Presidency, and over it the President pronounced
the following benediction:

    "This principal corner-stone in representation of the First
    Presidency, is now duly laid in honor of the Great God; and may
    it there remain until the whole fabric is completed; and may the
    same be accomplished speedily; that the Saints may have a place to
    worship God, and the Son of Man have where to lay His head."

Sidney Rigdon of the First Presidency then pronounced the following:

    "May the persons employed in the erection of this house be
    preserved from all harm while engaged in its construction, till the
    whole is completed, in the name of the Father, and of the Son, and
    of the Holy Ghost. Even so. Amen."[27]

{128} After a recess of one hour, the congregation re-assembled and
the remaining corner stones were laid in the order indicated. The
south-west corner-stone was laid under the direction of the High
Priests' organization, and the president pronounced the following:

    "The second corner-stone of the temple now building by The Church
    of Jesus Christ of Latter-day Saints, in honor of the Great God,
    is duly laid, and may the same unanimity that has been manifested
    on this occasion continue till the whole is completed; that peace
    may rest upon it to the laying of the top-stone thereof, and the
    turning of the key thereof; that the Saints may participate in the
    blessings of Israel's God, within its walls, and the glory of God
    rest upon the same. Amen."

The north-west corner-stone was then lowered to its place under the
superintendency of the High Council, with a benediction by Elias
Higbee, as follows:

    "The third corner-stone is now duly laid; may this stone be a firm
    support to the building that the whole may be completed as before
    proposed."

The stone at the north-east corner was laid by the Bishops, and Bishop
Whitney pronounced the following:

    "The fourth and last corner-stone, expressive of the Lesser
    Priesthood, is now duly laid, and may the blessings before
    pronounced, with all others desirable, rest upon the same forever.
    Amen."[28]

Regarding the proper order of procedure in temple building, the prophet
Joseph Smith wrote as follows in connection with the laying of the
corner-stones at Nauvoo:

    {129} "If the strict order of the Priesthood were carried out in
    the building of temples, the first stone would be laid at the
    south-east corner, by the First Presidency of the Church. The
    south-west corner should be laid next; the third, or north-west
    corner next; and the fourth, or north-east corner last. The First
    Presidency should lay the south-east corner stone and dictate who
    are the proper persons to lay the other corner stones.

    "If a temple is built at a distance, and the First Presidency
    are not present, then the Quorum of the Twelve Apostles are the
    persons to dictate the order for that temple; and in the absence
    of the Twelve Apostles, then the Presidency of the Stake will lay
    the south-east corner stone; the Melchisedek Priesthood laying
    the corner stones on the east side of the temple, and the Lesser
    Priesthood those on the west side."[29]

The Nauvoo Temple was erected by the people, who contributed liberally
both through tithes and freewill offerings of money and labor. Most of
the work was done by men who tithed themselves as to time, and devoted
their energies in the proportion of at least one day in ten to labor on
the Temple.[30]

The work progressed slowly but without marked interruption; and
this fact becomes surprising when the many unfavorable conditions
are considered. The Saints had found but temporary respite from
persecution; and as the Temple rose opposition increased.[31]

{130} Interest had been aroused and energy stimulated in temple
matters, through a revelation by which the Lord made known His will
and the provisions of heavenly law concerning the sacred ordinance
of baptism for the dead. It will be remembered that no provision for
this rite had been made in the Kirtland Temple, for at the time of the
erection of that structure nothing thereto pertaining had been revealed
in modern times. On January 19, 1841, the Lord had spoken through
the prophet, explaining the need of a holy house with its baptistry,
largely and specifically for the benefit of the dead.[32] So eager
were the Saints to render vicarious service in behalf of their dead,
that before the temple walls were much above the basement level, the
construction of a font was in progress. On November 8, 1841, the font
was ready for dedication, and the ceremony was performed by the prophet
himself. Thus, long before the Temple was finished, ordinance work was
in progress within its precincts, the font being enclosed by temporary
walls. A description written by Joseph Smith follows:

    "The baptismal font is situated in the center of the basement
    room, under the main hall of the Temple; it is constructed of
    pine timber, and put together of staves tongued and grooved, oval
    shaped, sixteen feet long east and west, and twelve feet wide,
    seven feet high from the foundation, the basin four feet deep; the
    moulding of the cap and base are formed of beautiful carved work
    in antique style. The sides are finished with panel work. A flight
    of stairs in the north and south sides lead up and down into the
    basin, guarded by side railing.

    "The font stands upon twelve oxen, four on each side, {131} and
    two at each end, their heads, shoulders, and fore-legs projecting
    out from under the font; they are carved out of pine plank, glued
    together, and copied after the most beautiful five-year-old steer
    that could be found in the country, and they are an excellent
    striking likeness of the original; the horns were formed after the
    most perfect horn that could be procured.

    "The oxen and ornamental mouldings of the font were carved by
    Elder Elijah Fordham, from the city of New York, which occupied
    eight months of time. The font was enclosed by a temporary frame
    building sided up with split oak clapboards, with a roof of the
    same material, and was so low that the timbers of the first story
    [of the Temple] were laid above it. The water was supplied from a
    well thirty feet deep in the east end of the basement."[33]

Beside the baptistry, other parts of the Temple were prepared for
temporary occupancy while yet work on the walls was in progress, and
on Sunday, October 30, 1842, a general assembly was convened therein.
This is recorded as the first meeting held in the Temple.[34] At later
dates other meetings were held within the unfinished structure; and
notwithstanding the violent opposition of foes without, and yet more
effective hindrances caused by the apostate spirit manifested by a few
within the Church, the work was vigorously prosecuted.

It was not permitted that Joseph Smith the prophet, nor Hyrum Smith,
one-time counselor in the First Presidency and later Patriarch of the
Church, should live to see the completion of the building. On the
27th of June, 1844, these men of God fell victims of the bullets of
{132} assassins, at Carthage, Illinois.[35] Though heavy the blow and
cruel the affliction suffered by the Saints in the martyrdom of their
leaders, the work of the Church showed scarcely perceptible hindrance.
Within two weeks after the dread event, construction on the Temple
was resumed, and from that time till the completion the work was
prosecuted with increased vigor and determination. A few months prior
to his martyrdom, Patriarch Hyrum Smith, acting as one of the Temple
Committee, had made a call on the women of the Church, asking from
them a weekly subscription of one cent apiece, the money to be used in
purchasing material, particularly glass and nails, for the Temple. It
is recorded that "there was soon a great anxiety manifest among the
sisters to pay their portion, and nearly all paid a year's subscription
in advance."[36]

The Church archives for 1844 and 1845 contain numerous references
to the progress of the work. On the 24th of May, 1845, the capstone
was laid, with impressive ceremony, under the direction of President
Brigham Young and other members of the Council of the Twelve Apostles,
beside whom there were in attendance many general and local authorities
of the Church. After the top-stone had been duly laid, the President
said:

    "The last stone is laid upon the Temple, and I pray the Almighty in
    the name of Jesus to defend us in this place, and sustain us until
    the Temple is finished and we have all got our endowments."[37]

{133} Then followed the solemn and sacred shout: "Hosanna! Hosanna!
Hosanna! To God and the Lamb! Amen! Amen! and Amen!" This was repeated
a second and a third time; and in conclusion the President said: "So
let it be, thou Lord Almighty."[38]

The somber clouds of persecution were gathering and thickening about
the devoted people. Under counsel from their leaders the people
prepared once again to leave their homes; and this time they resolved
to go beyond the boundaries of civilization. A general exodus was
imminent; and as early as February, 1846, this had begun. Most of
the Saints, however, remained for a short time; and with these the
completion of the Temple was the main purpose and object of life.
Though they knew the sacred edifice would soon be abandoned, they
labored diligently to complete it, even to the smallest detail.

By October, 1845, the building was so well advanced that large
assemblies therein were possible. The general autumnal conference
of the Church for that year was held within the walls; and the
congregation present on October 5th numbered fully five thousand souls.
During December, 1845, and the early months of 1846, many of the Saints
received their blessings and endowments in the Temple, for which
purpose parts of the structure had been duly consecrated; but not until
the end of April was the building as a whole ready for dedication.

The Nauvoo Temple was constructed for the most part of a close-grained,
light-gray limestone, a material at once hard and durable, yet easily
tooled, and therefore readily adapted to ornamental finish. The entire
building was one hundred and twenty-eight feet by eighty-eight {134}
feet, and sixty-five feet high in the clear. The top of the spire was
one hundred and sixty-five feet above the ground and bore the figure
of a flying herald sounding a trumpet. The plan of construction was
that of a solid and stable four-walled building, two and a half stories
high, with a hexagonal tower at the front rising in four terraces and a
dome. Over the front center door, and immediately beneath the base of
the tower, appeared an inscription:

  THE HOUSE OF THE LORD

  Built by the Church of Jesus Christ of Latter-day Saints

  Holiness to the Lord

On the outside were thirty pilasters, nine on each side and six at each
end. At its base each pilaster presented in hewn relief the crescent
moon, and ended above in a capital of cut stone depicting the face of
the sun allegorically featured, with a pair of hands holding horns.
Above the capitals was a frieze or cornice in which appeared thirty
star-stones. In the late hours of April 30, 1846, the Temple was
privately, yet officially, dedicated, in the presence of such general
authorities of the Church as could be convened. President Joseph Young
of the First Council of Seventy offered the dedicatory prayer. The
semi-private character of the dedication was due to the thought that
possibly there would be interference in a public ceremony, so active
was the spirit of intolerance and persecution. On the day following,
that is to say May 1, 1846, services of a general and public nature
were held in the Temple, under the direction of Elders Orson {135} Hyde
and Wilford Woodruff of the Council of the Twelve Apostles.

The Saints had met the requirement made of them by the Lord in the
building of another House to His name. Ordinance work continued a few
months more, even though the exodus of the people was in progress. In
September, 1846, the Nauvoo Temple was in possession of the mob; and
the people whose energy and substance, whose sweat and blood had been
spent in its rearing, were driven into the wilderness or slain. For
two years the once hallowed structure stood as an abandoned building;
then on November 19, 1848, it fell a prey to the wanton act of an
incendiary. After the conflagration, only blackened walls remained
where once had stood so stately a sanctuary. Strange to say, an attempt
was made by the Icarians, a local organization, to rebuild on the
ruins, the professed intent being to provide for a school; but while
the work was in its early stages a tornado demolished the greater part
of the walls. This occurred on May 27, 1850. What remained of the
Temple has been taken away as souvenirs or used as building material
for other structures. Stones of the Temple have been carried into most
of the states of the Union and beyond the seas, but upon the site where
once stood the House of the Lord not one stone is left upon another.
Before the demolition of the Nauvoo Temple was complete, the Latter-day
Saints had established themselves in the vales of Utah, and were
already preparing to build another and a greater sanctuary to the name
and service of their God.

FOOTNOTES

1. Doctrine and Covenants 36:8; compare Malachi 3:1.

2. Doctrine and Covenants 42:36.

3. See Doctrine and Covenants sec. 52; see also sec. 54.

4. History of the Church of Jesus Christ of Latter-day Saints, Vol. I,
p. 189.

5. See Doctrine and Covenants 57:1-4.

6. See "History of the Church of Jesus Christ of Latter-day Saints,"
Vol. I, p. 199; also the "Life of Joseph Smith" by George Q. Cannon, p.
119; see also "History of Utah" by Orson F. Whitney, Vol. I, p. 91.

7. Doctrine and Covenants sec. 88:119, 120.

8. See Doctrine and Covenants sec. 95.

9. See "History of the Church of Jesus Christ of Latter-day Saints,"
Vol. I, pp. 349, 350.

10. Doctrine and Covenants 97:10-17.

11. See "Life of Joseph, the Prophet" by Edward W. Tullidge, pp.
187-189.

12. See "History of the Church of Jesus Christ of Latter-day Saints,"
Vol. I, page 400.

13. See "History of the Church of Jesus Christ of Latter-day Saints,
Vol. II, pp. 205, 206.

14. "History of the Church of Jesus Christ of Latter-day Saints," Vol.
II, pp. 368, 369.

15. "History of the Church of Jesus Christ of Latter-day Saints," Vol.
II, pp. 380-382.

16. See Doctrine and Covenants, sec. 109, where the prayer appears in
full.

17. "History of the Church of Jesus Christ of Latter-day Saints," Vol.
II, pp. 427, 428.

18. "History of the Church of Jesus Christ of Latter-day Saints," Vol.
II, p. 428.

19. Doctrine and Covenants sec. 110. See also "History of the Church of
Jesus Christ of Latter-day Saints, Vol. II, pp. 434-436.

20. "History of the Church of Jesus Christ of Latter-day Saints," Vol.
II, p. 505.

21. Doctrine and Covenants sec. 115:7-11.

22. See "History of the Church of Jesus Christ of Latter-day Saints,"
Vol. III, pp. 41, 42.

23. Doctrine and Covenants 118:5.

24. Doctrine and Covenants 105:2; see also 103:23, and compare 105:8,
9; the two sections should be read in full.

25. See "The Story of Mormonism" by the author, p. 35.

26. See Joseph Smith's Journal, April 6, 1841; see "History of the
Church of Jesus Christ of Latter-day Saints," Vol. IV, pp. 327-329.

27. "History of the Church of Jesus Christ of Latter-day Saints," Vol.
IV, p. 329.

28. See "History of the Church of Jesus Christ of Latter-day Saints,"
Vol. IV, p. 330.

29. "History of the Church of Jesus Christ of Latter-day Saints," Vol.
IV, p. 331.

30. See "History of the Church of Jesus Christ of Latter-day Saints,"
Vol. IV, p. 517.

31. In the "Times and Seasons" of May 2, 1842, appeared an editorial
dealing with the progress of work on the Temple, and this writing has
been incorporated in the prophet's journal. See "History of the Church
of Jesus Christ of Latter-day Saints." Vol. V, pp. 608-610.

32. See Doctrine and Covenants 124:28-31. For an extended extract see
pages 73-74 of this book.

33. "History of the Church of Jesus Christ of Latter-day Saints," Vol.
IV, pp. 446, 447.

34. "History of the Church of Jesus Christ of Latter-day Saints," Vol.
V, p. 182.

35. See "History of the Church of Jesus Christ of Latter-day Saints,"
Vol. VI, pp. 612-631; also Doctrine and Covenants, sec. 135.

36. "Historical Record," Salt Lake City, June, 1889, Vol. VIII, pp.
865, 866.

37. See "Historical Record," Salt Lake City, June, 1889, Vol. VII, p.
870.

38. "Historical Record," Vol. VII, p. 870.



CHAPTER VI

THE GREAT TEMPLE AT SALT LAKE CITY, UTAH--HISTORICAL

{136} Where in 1847 nought but a wilderness of sagebrush and sunflowers
stretched from the Wasatch barrier westward toward the shores of the
great salt sea, now appears a stately city, even as was then foreseen
in prophetic vision. On the site selected but four days after the
advent of the pioneer band of "Mormon" colonizers, stands a massive
structure, dedicated to the name of the Most High. It is at once an
object of wonder and admiration to the visitor, and a subject of
sanctifying joy and righteous pride to the people whose sacrifice and
effort have given it being.

On the east center tower appears an inscription, the letters deep-cut
in stone and lined with gold:

  Holiness to the Lord
  THE HOUSE OF THE LORD
  Built by the Church of Jesus Christ of Latter-day Saints
  Commenced April 6, 1853
  Completed April 6, 1893

In one of the upper rooms a splendid art window presents an excellent
view of the completed building, with side inscriptions as follows:

  {137} Corner stone laid April 6, 1853, by
  President Brigham Young
  Assisted by his Counselors
  Heber C. Kimball, Willard Richards

  Dedicated April 6, 1893, by
  President Wilford Woodruff
  Assisted by his Counselors
  George Q. Cannon, Joseph F. Smith

These memorial tablets in stone and jeweled glass give the essentials
as to dates in the history of the great Temple; some further data,
however, may be of interest to the reader.

The Temple Block, a square of ten acres, was laid off in 1847, and
is today one of the choicest sites within the city. At the General
Conference of the Church held in April, 1851, an official vote was
taken whereby the erection of the Temple was authorized. Be it
remembered that this action was that of a people despoiled and in
poverty, struggling with the unsubdued desert, the while menaced by
hostile savages; and that at the time the entire population of Utah
did not exceed thirty thousand souls, of whom fewer than five thousand
were living within the area of the prospective city. A general epistle
issued by the First Presidency of the Church, April 7, 1851, is
instructive in this connection:

    "A railroad has been chartered to extend from the Temple Block in
    this city to the stone quarry and mountain on the east, for the
    conveyance of building materials; the construction to commence
    immediately. * * * We contemplate laying a wall around the Temple
    Block this season, preparatory to laying the foundation of a Temple
    {138} the year following; and this we will be sure to do, if all
    the Saints shall prove themselves as ready to pay their tithing,
    and sacrifice and consecrate of their substance, as freely as we
    will; and if the Saints do not pay their tithing, we can neither
    build nor prepare for building; and if there shall be no Temple
    built, the Saints can have no endowments, and if they do not
    receive their endowments, they can never attain unto that salvation
    they are anxiously looking for."[1]

It had been decided to surround the entire block by a substantial
wall. The beginning of work on this enclosure was deferred through
lack of material and men until August 3, 1852; but from that date
it progressed with fair rapidity, and on May 23, 1857, the wall
was finished, practically as it now stands. It extends a full city
block,--one eighth of a mile in each of its four directions; and, it is
interesting to note, these dimensions are practically the same as those
which, according to Josephus, enclosed the grounds on which stood the
Temple of Herod.[2] The wall has a base of cut stone,--a red sandstone
from the mountains on the east; the base is four feet in height, and
supports courses of adobes which extend ten feet higher; then follows a
coping of red sandstone one foot in thickness, giving the wall a total
height of fifteen feet. The adobes are hidden by a durable dressing of
cement. Passage to and from the square is provided for by large gates
in the center of each of the four sides. When this wall was built,
City Creek ran through Temple Block; the stream is now confined to a
straight channel north of the block; and the arches under which the
stream once passed may be seen in the base of the wall both on the east
and west sides.

{139} The construction of the wall, in itself a great and costly
undertaking for people situated as were its builders, was but an
incident to the greater labor of erecting the Temple. Interest in the
work was never allowed to flag; it was the theme of both poet and
preacher, and the ever-pressing duty was kept in public view. The
people were given to understand that the commission to build the Lord's
House was theirs, and not that of their leaders alone.

The site was dedicated and ground first broken for the foundation
February 14, 1853. The occasion was a notable one, and was observed
by the Saints as a day of general rejoicing. Between the date of
breaking ground and the time of the next succeeding conference of the
Church, preparations for the laying of the corner-stones were carried
on with determination and vigor. The glad event occurred on the 6th
of April, 1853--the twenty-third anniversary of the organization of
the Church,--and was celebrated by the people with such evidences of
thanksgiving and genuine joy as assured their devotion to the work so
auspiciously begun. Civic and military bodies took part; there were
processions with bands of music, and solemn services with prayer.
The mayor of the city was marshal of the day; the city police served
as a guard of honor, and the territorial militia marched with the
congregation of the Saints. The placing of the corner-stones was
celebrated as an accomplished triumph, though but a beginning.

Let it not be imagined that the work was carried through without
hindrance or set-back. The foundation was commenced at the south-east
corner June 16, 1853, and was completed July 23, 1855. A course of
rubble {140} was laid on the actual foundation and this was succeeded
by courses of flagstone. The work had gone forward but slowly, when, in
1857, a serious interruption occurred. At that time the people prepared
to abandon their homes, temporarily at least, and seek an abiding place
elsewhere in the desert. The cause of the portending exodus was the
approach of an armed force sent by the United States government to
subdue an alleged rebellion in Utah. This military movement had been
ordered through an utter misunderstanding of facts, based on vicious
misrepresentation. The coming of the soldiery had been heralded with
dire threats of violence; and while the people knew themselves innocent
of any act of disloyalty toward the government or its officers, they
had not forgotten the harrowing scenes of organized persecution in
Missouri and Illinois, due to misapprehension, and they preferred the
uncertainties of the desert to the dread alternative of a possible
repetition of the past. In the saddening preparations for departure,
the people carefully covered the foundation work on the site of the
Temple; excavations were re-filled, and every vestige of masonry was
obscured. At that time no part of the foundation had been carried above
ground-level. When the covering-up process was complete, the site
showed nothing more attractive than a remote resemblance to the barren
stretch of a roughly plowed field.

It is pleasing to note that a peaceable adjustment between the army
and the people was effected. The Saints returned to their homes; and
the soldiers established a camp,--afterward to become a post,--at a
distance of forty miles from the city.[3]

{141} The interruption in building operations thus occasioned was
followed by a short period of comparative inactivity, after the
return of the people. The foundations were uncovered; but, before the
resumption of stone-laying, it was found that the rubble overlying the
foundation proper and immediately under the flagstone layers seemed to
have less stability than was required; and straightway both flagging
and rubble were removed. Stone of best quality was substituted, and
the work of actual construction was continued with renewed energy. The
reconstruction was a work of years.

The temple enclosure was for a brief period the communal center of
mechanical industry,--the one great work-shop of the intermountain
commonwealth. The Church had established there its public works,
comprising a power plant in which the energy of City Creek was
harnessed to the wheel, air-blast equipment, iron foundry, and machine
shops for the working of both wood and metal.[4] Much of the work here
done had no connection with the extensive building operations on Temple
Block.

Beside the interruptions and delays already noted, other hindrances
were inevitable, and, under the best of conditions progress could be
but slow. Not until years after the "move" incident to the entrance
of the federal soldiery, had the material of the main structure
been decided upon. As far back as the October conference of 1852
the question of material had been considered. Oolite {142} from the
quarries in Sanpete County, red sandstone from the hills near-by,
adobes with intermixed pebbles,--each had been suggested; and the
matter was brought to vote, though it must be admitted, the question
presented was somewhat indefinite in form. At the forenoon session
of the conference on October 9, 1852, President Heber C. Kimball
submitted the question: "Shall we have the Temple built of stone from
Red Butte, adobes, rock, or the best stone the mountains afford?" In
reply a resolution was adopted by unanimous vote to the effect "that
we build a Temple of the best materials that can be obtained in the
mountains of North America, and that the Presidency dictate where the
stone and other materials shall be obtained." The action is significant
as showing the faith, reliance, and determination of the people. The
Temple they were about to rear should be in every particular the best
the people could produce. This modern House of the Lord was to be no
temporary structure, nor of small proportions, nor of poor material,
nor of mean or inadequate design. It was known at the outset that the
building could not be finished for many a long year, for decades,
perhaps, and by that time this colony would have become a commonwealth,
the few would have grown to a multitude of souls. The Temple was to be
worthy of the great future. Sandstone, oolite, adobe blocks, each and
all were considered, and in turn rejected. The decision was to this
effect,--the walls should be of solid granite. An enormous deposit
of this durable stone had been discovered in the Cottonwood canyons,
twenty miles to the south-east, and to those faith-impelled people it
was enough to know that suitable material was available. At whatever
cost of toil {143} and sacrifice, at whatever toll of self-denial and
suffering, it should be procured.

The so-called "temple granite" is in reality a syenite, and occurs
as an immense laccolith in the Cottonwood section of the Wasatch.
The erosion of long ages had cut deep canyons through the eruptive
mass; and glaciers, descending with irresistible force, had dislodged
and transported countless boulders, many of them of colossal size.
These isolated blocks, known as erratics, furnished the supply of
building stone; it was not found necessary to quarry into the granite
mountain-mass in place. In the canyon the boulders were divided mostly
by the use of hand-drills and wedges, though low power explosives were
used to a small extent. The rough blocks were conveyed at first by
ox-teams; four yoke were required for each block, and every trip was a
labored journey of three or four days. A canal for the conveyance of
the rock by water was projected, and, indeed, work thereon was begun,
but the plan was abandoned as the prospect of railroad transportation
became more certain.

The plan of the building was given by Brigham Young, President of the
Church, and the structural details were worked out under his direction
by the Church architect--Truman O. Angell. A description by the latter
was published as early as 1854, both in Utah[5] and abroad.[6] {144}
For convenience of comparison with the details of actual construction
as now appear, this early announcement of what was then to be is here
reproduced:

    "The Temple Block is forty rods square, the lines running north and
    south, east and west, and contains ten acres. The center of the
    Temple is one hundred and fifty-six feet six inches due west from
    the center of the east line of the block. The length of said House,
    east and west, is one hundred and eighty-six and a half feet,
    including towers, and the width ninety-nine feet. On the east end
    there are three towers, as also on the west. Draw a line north and
    south one hundred and eighteen and a half feet through the center
    of the towers, and you have the north and south extent of ground
    plan, including pedestal.

    "We depress into the earth, at the east end, to the depth of
    sixteen feet, and enlarge all around beyond the lines of wall three
    feet for a footing.

    "The north and south walls are eight feet thick, clear of pedestal;
    they stand upon a footing of sixteen feet wall, on its bearing,
    which slopes three feet on each side to the height of seven and a
    half feet. The footing of the towers rises to the same height as
    the side, and is one solid piece of masonry of rough ashlars, laid
    in good lime mortar.

    "The basement of the main building is divided into many rooms by
    walls, all having footings. The line of the basement floor is six
    inches above the top of the footing. From the tower on the east to
    the tower on the west, the face of the earth slopes six feet; four
    inches above the earth on the east line, begins a promenade walk,
    from eleven to twenty-two feet wide, around the entire building,
    and approached by stone steps on all sides.

    "There are four towers on the four corners of the building, each
    starting from their footing, of twenty-six feet square; these
    continue sixteen and a half feet and come to the line of the base
    string course, which is eight feet above the promenade walk. At
    this point the towers are reduced to twenty-five feet square; they
    then continue to the height of thirty-eight feet, or the height
    of the second string course. At this point they are reduced to
    twenty-three feet square; they then continue thirty-eight feet
    high, to the third string course. The string courses continue all
    around the building, except when separated by buttresses. These
    string courses are massive mouldings from solid blocks of stone.

    "The two east towers then rise twenty-five feet to a string course,
    or cornice. The two west towers rise nineteen feet and come to
    their string course or cornice. The four towers then {145} rise
    nine feet to the top of battlements. These towers are cylindrical,
    having seventeen feet diameter inside, within which stairs ascend
    around a solid column four feet in diameter, allowing landings at
    the various sections of the building. These towers have each five
    ornamental windows on two sides, above the basement. The two center
    towers occupy the center of the east and west ends of the building,
    starting from their footings thirty-one feet square, and break off
    in sections in line with the corner towers to the height of the
    third string course. The east center tower then rises forty feet
    to the top of battlements; the west center tower rises thirty-four
    feet to the top of battlements. All the towers have spires, the
    details of which are not decided on.

    "All these towers, at their corners, have octagon turrets,
    terminated by octagon pinnacles five feet diameter at base, four
    feet at first story, and three feet from there up. There are also
    on each side of these towers two buttresses, except when they come
    in contact with the body of the main building. The top of these
    buttresses show forty-eight in number, and stand upon pedestals.
    The space between the buttresses and turrets is two feet at first
    story. On the front of two center towers are two large windows,
    each thirty-two feet high, one above the other, neatly prepared for
    that place.

    "On the two west corner towers, and on the west end, a few feet
    below the top of battlements, may be seen in bold or alto relievo,
    the great dipper, or Ursa Major, with the pointers ranging nearly
    towards the North Star. (Moral, the lost may find themselves by the
    Priesthood.)

    "I will now glance at the main body of the House. I have before
    stated that the basement was divided into many rooms. The center
    one is arranged for a baptismal font, and is fifty-seven feet long
    by thirty-five feet wide, separated from the main wall by four
    rooms, two on each side, nineteen feet long by twelve wide. On the
    east and west sides of these rooms are four passages twelve feet
    wide; these lead to and from by outside doors, two on the north
    and two on the south. Further east and west from these passages
    are four more rooms, two at each end, twenty-eight feet wide by
    thirty-eight and one-half long. These and their walls occupy the
    basement. All the walls start off their footings, and rise sixteen
    and one-half feet, and there stop with ground ceiling.

    "We are now up to the line of the base string course, eight
    feet above the promenade, or steps rising to the Temple, which
    terminates the cope of pedestal, and to the first floor of said
    House. This room is joined to the outer courts, these courts being
    the width between towers, sixteen feet by nine in the clear. We
    ascend to the floors of these courts (they being on a line with
    first floor of main house) by four flights of stone steps nine and
    one-half feet wide, arranged in the basement work; the first {146}
    step ranging to the outer line of towers. From these courts doors
    admit to any part of the building.

    "The size of the first large room is one hundred and twenty
    feet long by eighty feet wide; the height reaches nearly to the
    second string course. The room is arched over in the center
    with an elliptical arch which drops at its flank ten feet, and
    has thirty-eight feet span. The side ceilings have one-fourth
    elliptical arches which start from the side walls of the main
    building, sixteen feet high, and terminate at the capitals of the
    columns or foot of center arch, at the height of twenty-four feet.
    The columns obtain their bearings direct from the footings of said
    house; these columns extend up to support the floor above.

    "The outside walls of this story are seven feet thick. The space
    from the termination of the foot of the center arch to the outer
    wall, is divided into sixteen compartments, eight on each side,
    making rooms fourteen feet by fourteen, clear of partitions, and
    ten feet high, leaving a passage six feet wide next to each flank
    of center arch, which is approached from the ends, These rooms are
    each lighted by an elliptical or oval window, whose major axis is
    vertical.

    "The second large room is one foot wider than the room below; this
    is in consequence of the wall being but six feet thick, falling
    off six inches on the inner, and six on the outer side. The second
    string course provides for this on the outside. The rooms of
    this story are similar to those below. The side walls have nine
    buttresses on a side, and have eight tiers of windows, five on each
    tier.

    "The foot of the basement windows are eight inches above the
    promenade, rise three feet perpendicular, and terminate with a
    semi-circular head. The first story windows have twelve feet length
    of sash, to top of semi-circular head. The oval windows have
    six and one-half feet length of sash. The windows of the second
    story are the same as those below. All these frames have four and
    one-half feet width of sash.

    "The pedestals under all the buttresses project at their base two
    feet; above their base, which is fifteen inches by four and a half
    feet wide, on each front, is a figure of a globe three feet eleven
    inches across, whose axis corresponds with the axis of the earth.

    "The base string course forms a cope for those pedestals. Above
    this cope the buttresses are three and a half feet, and continue to
    the height of one hundred feet. Above the promenade, close under
    the second string course, on each of the buttresses, is the moon,
    represented in its different phases. Close under the third string
    course, or cornice, is the face of the sun. Immediately above is
    Saturn with her rings. The buttresses terminate with a projected
    cope.

    {147} "The only difference between the tower buttresses, and the
    one just described is, instead of Saturn being on them, we have
    clouds and rays of light descending downwards.

    "All of these symbols are to be chiseled in bas-relief on solid
    stone. The side walls continue above the string course, or cornice,
    eight and a half feet, making the walls ninety-six feet high, and
    are formed in battlements, interspersed with stars.

    "The roof is quite flat, rising only eight feet, and is to be
    covered with galvanized iron, or some other metal. The building is
    to be otherwise ornamented in many places. The whole structure is
    designed to symbolize some of the great architectural work above.

    "The basement windows recede in, from the face of outer wall to
    sash frame, eighteen inches, and are relieved by a large caveto.
    Those windows above the base recede from face of wall to sash
    frame, three feet, and are surrounded by stone jambs formed in
    mouldings, and surmounted by labels over each, which terminate at
    their horizon, excepting the oval windows, whose labels terminate
    on columns which extend from an enriched string course, at the foot
    of each window, to the center of major axis.

    "My chief object in the last paragraph is to show to the judgment
    of any who may be baffled, how those windows can be come at, etc.
    All the windows in the towers are moulded, and have stone jambs;
    each being crowned with label mouldings.

    "For further particulars, wait till the House is done, then come
    and see it.

    "The whole House covers an area of twenty-one thousand eight
    hundred and fifty feet."

The entrance of the Union Pacific Railway into Utah, in 1868, served
temporarily to retard work on the Temple, as the call for laborers on
the great trans-continental line was deemed imperative. Eventually,
however, the activity in railroad construction operated as a great
assistance in the undertaking; for, to the main line, branches
succeeded; and, by 1873, a side line had reached the granite quarries.
From the city station a track was constructed up South Temple Street,
and into Temple Block.

The work of construction proceeded so slowly as to {148} arouse a
feeling akin to impatience in the hearts of over-anxious Saints,
and mild restraint was called for. At other times gentle urging was
necessary. The work was apportioned to the people of the Territory,
which, for convenience, was divided into temple districts. Stakes and
wards and quorums of the Priesthood were assigned their parts, and an
effective system of divided labor and responsibility was developed.[7]

President Brigham Young died in 1877, at which time the granite walls
of the Temple had reached a height of about twenty feet above ground.
During the administration of his successor, President John Taylor, the
work was continued without important interruption for another decade,
and thereafter was urged with even greater vigor under the direction of
Wilford Woodruff, the next President of the Church. As the concluding
laps of a race are generally marked by increased energy incident to
the final spurt--the supreme effort to reach, the end in glory and
triumph, as in a powerful drama, interest becomes more intense, and
action more concentrated with the approach of the finale, so, in this
great undertaking, the fact that the end was looming above the horizon
of sight called forth redoubled energies on the part of the people.
When the granite had risen to the square, and when the spires began
to appear in place, a feeling of almost feverish anxiety was manifest
throughout the Church.

LAYING OF THE CAPSTONE

{149} The sixth day of April, 1892, was determined upon as the date for
placing in position the capstone of the Temple, and the announcement
was hailed with joy in every ward and branch of the Church, and in
every household of the Saints.

The day marked the close of the annual Conference, and was hallowed
by all the observances of solemn assembly. As a preliminary to the
principal ceremony, a vast congregation had assembled in the Tabernacle
at an early hour, and in this the several organizations of the
Priesthood occupied distinctive places on the main floor while the
galleries were reserved for the accommodation of the general public.
At the close of an impressive service, the multitude proceeded in
formal procession to the open space on the south side of the Temple,
where a temporary platform had been erected with the flag of the nation
waving above. An adjoining stand accommodated the choir, which numbered
over two hundred singers. There was band music of the highest order,
and every essential element of fervent worship combined with joyous
celebration had been provided.

Over forty thousand people were gathered within the confines of Temple
Block; and other thousands, unable to find a place in the great square,
stood in the streets or looked down from roofs and windows of adjoining
buildings. It is of record unchallenged that this assembly was the
largest ever known in Utah. At high noon the special service was begun.
The music of both band and choir, the marches, and anthems, and hymns,
had been specially composed for the joyous occasion. The prayer was
{150} offered by President Joseph F. Smith, of the First Presidency,
and the great "Amen" was echoed by two score thousand throats. A hymn
followed; and then the venerable President of the Church, Wilford
Woodruff, stepped to the front and announced that the auspicious
moment, so long awaited, had arrived. These were his ringing words:

    "Attention all ye house of Israel, and all ye nations of the
    earth! We will now lay the top-stone of the Temple of our God, the
    foundation of which was laid and dedicated by the Prophet, Seer,
    and Revelator, Brigham Young."

At this juncture the president closed an electric circuit on the stand,
and the granite hemisphere, forming the highest block of the great
Temple, slowly descended into position. Then followed a scene the
like of which is never enacted by this people except on occasions of
extraordinary solemnity, namely, the rendering of the sacred Hosanna
shout. Led by Lorenzo Snow, President of the Council of the Twelve
Apostles, the forty thousand Saints shouted as with the voice of one:

    "Hosanna! Hosanna! Hosanna! to God and the Lamb! Amen! Amen! Amen!"

This was repeated thrice, each shout accompanied by the waving of white
kerchiefs.

From the roof of the building came the voice of the
architect-in-charge, J. Don Carlos Young, declaring that the capstone
was duly laid, and choir and congregation broke forth in triumphant
song:

  {151} "The Spirit of God like a fire is burning!
        The latter-day glory begins to come forth;
  The visions and blessings of old are returning,
        And angels are coming to visit the earth.
  We'll sing and we'll shout with the armies of heaven,
        Hosanna, hosanna to God and the Lamb!
  Let glory to them in the highest be given,
        Henceforth and forever; Amen and Amen!"

Elder Francis M. Lyman of the Council of the Twelve then proposed the
adoption of the resolution presented below:

    "Believing that the instruction of President Woodruff, respecting
    the early completion of the Salt Lake Temple, is the word of the
    Lord unto us, I propose that this assemblage pledge themselves,
    collectively and individually, to furnish, as fast as it may be
    needed, all the money that may be required to complete the Temple
    at the earliest time possible, so that the dedication may take
    place on April 6th, 1893."

The adoption was manifested by a deafening shout from the assembled
multitude, accompanied by the raising of hands. The final anthem was
the glorious "Song of the Redeemed"--particularly appropriate to the
hour; and the benediction was pronounced by President George Q. Cannon.

The topstone and the granite block upon which it immediately rests
form a sphere. Within the lower half a cavity had been prepared; and
in this were placed certain books and other articles, so that, as
the capstone was laid, it formed a secure and massive lid to this
stone receptacle. The stone contains a copy of the Holy Bible, Book
of Mormon, Doctrine and Covenants, Voice of Warning, {152} Spencer's
Letters, Key to Theology, Hymn Book, Compendium, Pearl of Great Price,
and some other books; also photographs of Joseph and Hyrum Smith,
Brigham Young, John Taylor, Wilford Woodruff, George Q. Cannon, and
Joseph F. Smith, a photograph of the Temple as it appeared at the
time; and, in addition, an engraved tablet of copper setting forth the
principal dates in the history of the building and bearing the names of
the general authorities of the Church as they stood April 6, 1853, and
as constituted at the time of the capstone ceremony, April 6, 1892.

Later in the day, the top-stone was surmounted by the great statue--a
figure intended to represent Moroni, the heavenly messenger who
ministered to the youthful prophet, Joseph Smith, in 1823. The figure,
over twelve feet in height, is of copper heavily gilded. It is in the
form of a herald with a trumpet at his lips.[8]

COMPLETION OF THE BUILDING AND ITS DEDICATION

The adoption of a plan or the formal passing of a resolution by vote is
an easy matter, compared with which the working out of that plan, the
achieving of what was provided for by the vote, may be a gigantic task.
Such was the contrast between the action of the assembled multitude
on the 6th of April, 1892, and the work accomplished in the year that
followed.

When the capstone of the Temple was laid, the scene inside the walls
was that of chaos and confusion. To finish the interior within a year
appeared a practical impossibility. The task the people had taken upon
themselves {153} was almost superhuman. Nevertheless, they considered
the instruction to complete the building within the specified time
to be verily the word of the Lord unto them, and they remembered
the utterance of the ancient prophet, "I know that the Lord giveth
no commandments unto the children of men, save he shall prepare a
way for them that they may accomplish the thing which he commandeth
them."[9] The Saints regarded their act of voting to be equivalent to
the affixing of their individual signatures to a note of promise. As
to how well they met their obligation and kept their promise, let the
achievement of the year speak.

The people had pledged themselves "collectively and individually
to furnish as fast as it may be needed, all the money that may be
required to complete the Temple at as early a time as possible, so
that the dedication may take place on April 6, 1893." The pledge
was met in full. Under date of April 21, 1892, the First Presidency
issued a general epistle addressed to the Latter-day Saints in Zion
and throughout the world, directing that the people gather in their
places of worship on Sunday, the first day of May, and devote the
day to solemn fasting and prayer. To this call the people responded
faithfully. Mingled with their thanksgiving for the manifold blessings
of the past, were fervent supplications for success in the work of
completing the Lord's House within the time prescribed.[10]

In the work of finishing the Temple, it was all-important that there be
a competent, responsible man in charge, {154} who should be invested
with executive authority in every department of the labor. While the
First Presidency and the Council of the Twelve retained in their hands
the directing power, they needed an agent who could be trusted to
act with promptness, decision, and authority on every question that
should arise. The choice of the presiding authorities for a man to fill
this responsible position fell upon John R. Winder, who was at that
time Second Counselor in the Presiding Bishopric, and who afterward
became First Counselor in the First Presidency of the Church. At
the time of his appointment to the responsible position of General
Superintendent of Temple Work, April 16, 1892, President Winder was in
his seventy-second year, yet he possessed the energy and activity of
youth, combined with the wisdom and discretion that age alone can give.
Under his efficient supervision, work on the interior of the Temple
progressed at a rate that surprised even the workers. Laborers of all
classes, mechanics, masons, plasterers, carpenters, glaziers, plumbers,
painters, decorators, artisans and artificers of every kind, were put
to work. The people verily believed that a power above that of man was
operating to assist them in their great undertaking. Material, much of
which was of special manufacture, came in from the east and the west,
with few of the usual delays of transit.

Heating and lighting systems were installed; and this installation
necessitated the erection of a boiler house, with all accessories of
equipment. Moreover, the Annex had to be built. At this point it may
be well to explain that each of the Temples in Utah is connected with
a separate structure, known as the Annex,--in the nature of {155} an
ante-building,--in which preliminary services are held, and wherein
record is made of the ordinance work to be done by the parties present,
before they are permitted to enter the Temple on the day of service.
The Annex to the Temple in Salt Lake City stands about one hundred feet
north from the main structure.

Even as late as one month prior to the date set for the dedication,
there was so much yet to be done, as to make many feel that for once
at least, the people had been mistaken in their belief that the Lord
had spoken, and that the completion of the work by the time set,
was a physical impossibility. On the 18th of March, 1893, the First
Presidency issued the following epistle:

    "_To the Officers and Members of the Church of Jesus Christ of
    Latter-day Saints_:

    "The near approach of the date for the dedication of the Temple
    of our God moves us to express with some degree of fulness our
    feelings to our brethren, the officers of the Church, who with us
    bear the Priesthood of the Son of God, and to the Latter-day Saints
    generally; to the end that in entering that holy building we may
    all be found acceptable ourselves, with our households, and that
    the building which we shall dedicate may also be acceptable unto
    the Lord.

    "The Latter-day Saints have used their means freely to erect other
    Temples in these valleys, and our Father has blessed us in our
    efforts. Today we enjoy the great happiness of having three of
    these sacred structures completed, dedicated to and accepted of the
    Lord, wherein the Saints can enter and attend to those ordinances
    which He, in His infinite goodness and kindness, has revealed.
    But for forty years the hopes, desires, and anticipations of the
    entire Church have been centered upon the completion of this
    edifice in the principal city of Zion. Its foundation was laid in
    the early days of our settlement in these mountains; and from that
    day until the present, the eyes of the members of the Church in
    every land have been lovingly directed toward it. Looking upon it
    as the Temple of temples, the people during all these years have
    labored with unceasing toil, undiminished patience, and ungrudging
    expenditure of means to bring it to its present condition of
    completion; and now that the toils and the sacrifices of forty
    years are crowned so successfully and happily, {156} now that the
    great building is at last finished and ready to be used for divine
    purposes, need we say that we draw near an event whose consummation
    is to us as a people momentous in the highest degree? Far-reaching
    in its consequence, as that occasion is certain to be, what remains
    for us to say in order to impress the entire Church with a sense of
    its tremendous importance?

    "On this point, surely nothing; yet may we offer a few words upon a
    phase that directly touches it. No member of the Church who would
    be deemed worthy to enter that sacred house can be considered
    ignorant of the principles of the Gospel. It is not too much to
    presume that every one knows what his duty is to God and to his
    fellowman. None is so forgetful as to have lost sight of the
    admonition that we must be filled with love for and charity toward
    our brethren. And hence none can for a moment doubt the supreme
    importance of every member of the congregation being at peace with
    all his or her brethren and sisters, and at peace with God. How
    else can we hope to gain the blessings He has promised save by
    complying with the requirements for which those blessings are the
    reward?

    "Can men and women who are violating a law of God, or those who are
    derelict in yielding obedience to His commands, expect that the
    mere going into His holy house and taking part in its dedication
    will render them worthy to receive, and cause them to receive, His
    blessing?

    "Do they think that repentance and turning away from sin may be so
    lightly dispensed with?

    "Do they dare, even in thought, thus to accuse our Father of
    injustice and partiality, and attribute to Him carelessness in the
    fulfilment of His own words?

    "Assuredly no one claiming to belong to His people would be guilty
    of such a thing.

    "Then must those who are unworthy cease to expect a blessing from
    their attendance at the Temple while sin unrepented of still casts
    its odor about them, and while bitterness or even an unforgiving
    coolness exists in their hearts against their brethren and sisters.

    "On this latter subject we feel that much might be said. In the
    striving after compliance with the apparently weightier matters
    of the law, there is a possibility that the importance of this
    spirit of love and kindness and charity may be underestimated. For
    ourselves, we cannot think of any precept that at present requires
    more earnest inculcation.

    "During the past eighteen months there has been a division of the
    Latter-day Saints upon national party lines. Political campaigns
    have been conducted, elections have been held, and feelings, more
    or less intense, have been engendered in the minds of brethren and
    sisters upon one side and the other.

    {157} "We have been cognizant of conduct and have heard of many
    expressions that have been very painful to us and have grieved our
    spirits.

    "We know they have been an offense unto the God of peace and love,
    and a stumbling block unto many of the Saints.

    "We feel now that a time for reconciliation has come; that before
    entering into the Temple to present ourselves before the Lord in
    solemn assembly, we shall divest ourselves of every harsh and
    unkind feeling against each other; that not only our bickerings
    shall cease, but that the cause of them shall be removed, and every
    sentiment that prompted and has maintained them shall be dispelled;
    that we shall confess our sins one to another, and ask forgiveness
    one of another; that we shall plead with the Lord for the spirit
    of repentance, and, having obtained it, follow its promptings; so
    that in humbling ourselves before Him and seeking forgiveness from
    each other, we shall yield that charity and generosity to those who
    crave our forgiveness that we ask for and expect from heaven.

    "Thus may we come up into the holy place with our hearts free from
    guile and our souls prepared for the edification that is promised!
    Thus shall our supplications, undisturbed by a thought of discord,
    unitedly mount into the ears of Jehovah and draw down the choice
    blessings of the God of Heaven!

    "As your brethren, sustained by your vote and in your faith as
    the First Presidency of the Church, we have this to say to the
    Latter-day Saints, in our individual as well as our official
    capacity: If there is a single member of the Church who has
    feelings against us, we do not wish to cross the threshold of the
    Temple until we have satisfied him and have removed from him all
    cause of feeling, either by explanation or by making proper amends
    and atonement; neither would we wish to enter the sacred portals
    of that edifice until we have sought an explanation, or amends,
    or atonement, from any against whom we may have either a real or
    fancied grievance.

    "In now announcing this course for ourselves, we say to all the
    other officers of the Church that we desire them to follow our
    example. We wish them from the highest to the lowest and throughout
    all the stakes and wards of Zion to take heed of this counsel.
    Let them invite all who may have feelings against them to come
    forward and make them known; let them then endeavor to correct any
    misapprehensions or misunderstandings which may exist, or give
    redress for any wrong or injury that may have been done.

    "We say the same--and when the officers have taken the course
    indicated we wish them to say the same--to the individual members
    of the Church. We call upon them to seek to have the fellowship
    of their brethren and their sisters, and their entire confidence
    and love; above all to seek to have the fellowship and {158}
    union of the Holy Ghost. Let this spirit be sought and cherished
    as diligently within the smallest and humblest family circle, as
    within the membership of the highest organization and quorum. Let
    it permeate the hearts of the brothers and sisters, the parents
    and children of the household, as well as the hearts of the First
    Presidency and Twelve. Let it mellow and soften all differences
    between members of the Stake Presidencies and the High Councils,
    as well as between neighbors living in the same ward. Let it unite
    young and old, male and female, flock and shepherd, people and
    Priesthood, in the bounds of gratitude and forgiveness and love, so
    that Israel may feel approved of the Lord, and that we may all come
    before Him with a conscience void of offense before all men. Then
    there will be no disappointment as to the blessings promised those
    who sincerely worship Him. The sweet whisperings of the Holy Spirit
    will be given to them and the treasures of heaven, the communion of
    angels, will be added from time to time, for His promise has gone
    forth and it cannot fail!

    "Asking God's blessing upon you all in your endeavor to carry out
    this counsel, and desirous of seeing it take the form of a united
    effort on the part of the whole people, we suggest that Saturday,
    March 25, 1893, be set apart as a day of fasting and prayer. On
    that occasion we advise that the Presidencies of Stakes, the High
    Councils, the Bishops and their Counselors, meet together with the
    Saints in their several meeting houses, confess their sins one to
    another, and draw out from the people all feelings of anger, of
    distrust, or of unfriendliness that may have found a lodgment; so
    that entire confidence may then and there be restored and love from
    this time prevail through all the congregations of the Saints."

It was evident that the authorities of the Church realized the
importance of preparing for the great event of the dedication in other
ways than by material construction and costly furnishings. The hearts
of the people had to be made ready; it was necessary that Israel
be sanctified. Throughout the length and breadth of Zion there was
a general cleansing of mind and soul; enmity was buried; bickering
ceased; differences between brethren were adjusted; offenses were
atoned and forgiven; a veritable jubilee was celebrated.

The finishing touches to the interior of the building {159} were made
late in the afternoon of April 5th, and in the evening of that day, the
Temple was thrown open to general inspection. Not only were members
of the Church admitted; many honorable men and women who had never
affiliated with the Church were invited to the number of over one
thousand, and they passed through the Temple from basement to top. In
view of the current belief that the Temples of the Latter-day Saints
are never open to the gaze of non-members, this fact is of significant
importance.

On the morning of the 6th of April, 1893, Wilford Woodruff, President
of the Church, led the way through the south-west door into the sacred
precincts. The event has been not inaptly likened to that of Joshua
leading Israel into the promised land. The venerable President was
followed by the rest of the general authorities of the Church, and
these in turn by other Church officials and such members as had been
specially designated to take part in the first dedication service.
Of the tens of thousands of Saints who desired to be present, whose
rightful privilege it was to attend, and who had contributed of their
substance to the building of the greatest Temple of modern times, but
few could be accommodated on the day of dedication. The assembly room,
which with its vestries occupies the entire upper floor, had been
furnished with seating accommodations for two thousand two hundred
and fifty-two persons. It was arranged, therefore, that services be
repeated twice daily, to continue from April 6th until all who were
entitled to admission had had opportunity to be present.

On the first day, the following were admitted to take part in what will
always be remembered as the official {160} dedicatory session: The
First Presidency, the Council of the Twelve Apostles, the Presiding
Patriarch, the First Council of the Seventy, the Presiding Bishopric,
and all other general authorities of the Church, and in addition,
Presidents of Stakes and their Counselors, members of Stake High
Councils, Patriarchs, Presidents of High Priests' Quorums and their
Counselors, Presidents of Quorums of Seventies, Bishops of Wards and
their Counselors. Admission was extended to the wives and immediate
families of all the Church officials named. To the later sessions,
admission was regulated so that particular wards and stakes had each a
special assignment as to time.

No one was admitted without a formal certificate, conventionally known
as a "recommend," signed by the Bishop of his ward and the President of
his stake. In a circular of instruction relating to the dedication the
following appears: "It will be necessary for each applicant to show his
or her recommend to the gate-keeper, in order to pass. The recommend
will then be taken up by a ticket-man inside the gate. No person will
be admitted without a recommend, on any occasion." Services were held
daily from April 6th, to April 18th, inclusive, and again on the 23rd
and 24th. Usually two sessions were held each day, but on the 7th of
April, an evening session was added. While children under eight years
of age, and therefore unbaptized, were not admitted to the general
sessions, special days were set apart for their accommodation; thus
April 21st and 22nd,--Friday and Saturday,--were reserved for Sunday
School children, under the prescribed age for baptism.

At the first service,--the official dedication,--the {161} prayer was
offered by President Wilford Woodruff, and at each succeeding session
the prayer was read. The prayer itself is at once a sermon and a
supplication; it is expressive of the inmost thoughts of the people;
it is an epitome of the history of the Saints and the condition of the
Church at that time.

The prayer follows in full:

    "Our Father in heaven, thou who hast created the heavens and the
    earth, and all things that are therein; thou most glorious One,
    perfect in mercy, love, and truth, we, thy children, come this day
    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 be remembered 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 holy habitation. And may it
    graciously please thee to hearken unto our petitions, answer them
    according to thine infinite wisdom and love, and grant that the
    blessings which 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.

    "We thank thee, O thou Great Elohim, that thou didst raise up thy
    servant, Joseph Smith, through the loins of Abraham, Isaac, and
    Jacob, and made him a Prophet, Seer, and Revelator, and through the
    assistance and administrations of angels from heaven, thou didst
    enable him to bring forth the Book of Mormon,--the stick of Joseph,
    in the hand of Ephraim,--in fulfilment of the prophecies of Isaiah
    and other prophets, which record has been translated and published
    in many languages. We also thank thee, our Father in heaven, that
    thou didst inspire thy servant and give him power on the earth to
    organize thy Church in this goodly land, in all its fulness, power
    and glory, with Apostles, Prophets, Pastors, and Teachers, with
    all the gifts and graces belonging thereto, and all this by the
    power of the Aaronic and Melchisedek Priesthood, which thou didst
    bestow upon him by the administration of holy angels, who held
    that Priesthood in the days of the Savior. We thank thee, our God,
    that thou didst enable thy servant Joseph to build two temples, in
    which ordinances were administered for the living and the dead;
    that he also lived to send the Gospel to the nations of the earth
    and to the islands of the sea, and labored exceedingly until he was
    martyred for the word of God and the testimony of Jesus Christ.

    "We also thank thee, O our Father in heaven, that thou didst {162}
    raise up thy servant Brigham Young, who held the keys of thy
    Priesthood on the earth for many years, and who led thy people to
    these valleys of the mountains, and laid the corner-stone of this
    great Temple and dedicated it unto thee, and who did direct the
    building of three other temples in these Rocky Mountains which have
    been dedicated unto thy holy name, in which temples many thousands
    of the living have been blessed and the dead redeemed.

    "Our Father in heaven, we are also thankful to thee for thy servant
    John Taylor, who followed in the footsteps of thy servant Brigham,
    until he laid down his life in exile.

    "Thou hast called thy servants Wilford Woodruff, George Q. Cannon,
    and Joseph F. Smith, to hold the keys of the Presidency and
    Priesthood this day, and for these shepherds of thy flock we feel
    to give thee thanksgiving and praise. Thy servant Wilford is bound
    to acknowledge thy hand, O Father, in the preservation of his life
    from the hour of his birth to the present day. Nothing but thy
    power could have preserved him through that which he has passed
    during the eighty-six years that thou hast granted him life on the
    earth.

    "For the raising up of the Twelve Apostles, we also thank thee, our
    God, and for the perfect union which exists among us.

    "We thank thee, O Lord, for the perfect organizations of thy Church
    as they exist at the present time.

    "O Lord, we regard with intense and indescribable feelings the
    completion of this sacred house. Deign to accept this the fourth
    temple which thy covenant children have been assisted by thee in
    erecting in these mountains. In past ages thou didst inspire with
    thy Holy Spirit thy servants, the prophets, to speak of a time in
    the latter days when the mountain of the Lord's house should be
    established in the top of the mountains, and should be exalted
    above the hills. We thank thee that we have had the glorious
    opportunity of contributing to the fulfilment of these visions of
    thine ancient seers, and that thou hast condescended to permit
    us to take part in the great work. And as this portion of thy
    servants' words has thus so marvelously been brought to pass, we
    pray thee, with increased faith and renewed hope, that all their
    words with regard to thy great work in gathering thine Israel and
    building up thy kingdom on earth in the last days may be as amply
    fulfilled, and that, O Lord, speedily.

    "We come before thee with joy and thanksgiving, with spirits
    jubilant and hearts filled with praise, that thou hast permitted
    us to see this day for which, during these forty years, we have
    hoped, and toiled, and prayed, when we can dedicate unto thee this
    house which we have built to thy most glorious name. One year ago
    we set the capstone with shouts of Hosanna to God and the Lamb. And
    today we dedicate the whole unto thee, with {163} all that pertains
    unto it, that it may be holy in thy sight; that it may be a house
    of prayer, a house of praise and of worship; that thy glory may
    rest upon it; that thy holy presence may be continually in it; that
    it may be the abode of thy Well-Beloved Son, our Savior; that the
    angels who stand before thy face may be the hallowed messengers who
    shall visit it, bearing to us thy wishes and thy will, that it may
    be sanctified and consecrated in all its parts holy unto thee, the
    God of Israel, the Almighty Ruler of mankind. And we pray thee that
    all people who may enter upon the threshold of this, thine house,
    may feel thy power and be constrained to acknowledge that thou hast
    sanctified it, that it is thy house, a place of thy holiness.

    "We pray thee, Heavenly Father, to accept this building in all
    its parts from foundation to capstone, with the statue that is
    on the latter placed, and all the finials and other ornaments
    that adorn its exterior. We pray thee to bless, that they decay
    not, all the walls, partitions, floors, ceilings, roofs, and
    bridging, the elevators, stairways, railings and steps, the
    frames, doors, windows, and other openings, all things connected
    with the lighting, heating, and sanitary apparatus, the boilers,
    engines, and dynamos, the connecting pipes and wires, the lamps
    and burners, and all utensils, furniture and articles used in or
    connected with the holy ordinances administered in this house, the
    veils and the altars, the baptismal font and the oxen on which
    it rests, and all that pertains thereto, the baths, washstands
    and basins. Also the safes and vaults in which the records are
    preserved, with the records themselves, and all books, documents,
    and papers appertaining to the office of the recorder, likewise
    the library with all the books, maps, instruments, etc., that may
    belong thereto. We also present before thee, for thine acceptance,
    all the additions and buildings not forming a part of the main
    edifice but being appendages thereto; and we pray thee to bless
    all the furniture, seats, cushions, curtains, hangings, locks and
    fastenings, and multitudinous other appliances and appurtenances
    found in and belonging to this Temple and its annexes, with all
    the work of ornamentation thereon, the painting and plastering,
    the gilding and bronzing, the fine work in wood and metal of every
    kind, the embroidery and needlework, the pictures and statuary, the
    carved work and canopies. Also the materials of which the buildings
    and their contents are made or composed--the rock, lime, mortar
    and plaster, the timbers and lath, the wood of various trees, the
    gold and silver, the brass and iron, and all other metals, the
    silk, wool, and cotton, the skins and furs, the glass, china, and
    precious stones, all these and all else herein we humbly present
    for thine acceptance and sanctifying blessing.

    "Our Father in heaven, we present before thee the altars which we
    have prepared for thy servants and handmaidens to {164} receive
    their sealing blessings. We dedicate them in the name of the Lord
    Jesus Christ, unto thy most holy name, and we ask thee to sanctify
    these altars, that those who come unto them may feel the power
    of the Holy Ghost resting upon them, and realize the sacredness
    of the covenants they enter into. And we pray that our covenants
    and contracts which we make with thee and with each other may be
    directed by thy Holy Spirit, be sacredly kept by us, and accepted
    by thee, and that all the blessings pronounced may be realized by
    all thy Saints who come to these altars, in the morning of the
    resurrection of the just.

    "O Lord, we pray thee to bless and sanctify the whole of this
    block or piece of ground on which these buildings stand, with the
    surrounding walls and fences, the walks, paths, and ornamental
    beds, also the trees, plants, flowers and shrubbery that grow
    in its soil; may they bloom and blossom and become exceedingly
    beautiful and fragrant; and may thy Spirit dwell in the midst
    thereof, that this plot of ground may be a place of rest and peace,
    for holy meditation and inspired thought.

    "Preserve these buildings, we beseech thee, from injury or
    destruction by flood or fire; from the rage of the elements, the
    shafts of the vivid lightning, the overwhelming blasts of the
    hurricane, the flames of consuming fire, and the upheavals of the
    earthquake, O Lord, protect them.

    "Bless, we pray thee, heavenly Father, all who may be workers in
    this house. Remember continually thy servant who shall be appointed
    to preside within its walls; endow him richly with the wisdom of
    the Holy One, with the spirit of his calling, with the power of his
    Priesthood, and with the gift of discernment. Bless, according to
    their calling, his assistants and all who are associated with him
    in the performance of the ordinances,--baptisms, confirmations,
    washings, anointings, sealings, endowments, and ordinations
    which are performed herein, that all that is done may be holy
    and acceptable unto thee, thou God of our salvation. Bless the
    recorders and copyists, that the records of the Temple may be
    kept perfect, and without omissions and errors, and that they may
    also be accepted of thee. Bless, in their several positions, the
    engineers, watchmen, guards, and all others who have duties to
    perform in connection with the house, that they may perform them
    unto thee with an eye single to thy glory.

    "Remember also in thy mercy all those who have labored in the
    erection of this house, or who have, in any way, by their means or
    influence aided in its completion; may they in no wise lose their
    reward.

    "O thou God of our fathers, Abraham, Isaac, and Jacob, whose God
    thou delightest to be called, we thank thee with all the fervor of
    overflowing gratitude that thou hast revealed the powers by which
    the hearts of the children are being turned to {165} their fathers
    and the hearts of the fathers to the children, that the sons of
    men, in all their generations can be made partakers of the glories
    and joys of the kingdom of heaven. Confirm upon us the spirit of
    Elijah, we pray thee, that we may thus redeem our dead and also
    connect ourselves with our fathers who have passed behind the
    veil, and furthermore seal up our dead to come forth in the first
    resurrection, that we who dwell on earth may be bound to those who
    dwell in heaven. We thank thee for their sake who have finished
    their work in mortality, as well as for our own, that the prison
    doors have been opened that deliverance has been proclaimed to
    the captive, and the bonds have been loosened from those who were
    bound. We praise thee that our fathers, from last to first, from
    now, back to the beginning, can be united with us in indissoluble
    links, welded by the holy Priesthood, and that as one great family
    united in thee and cemented by thy power we shall together stand
    before thee, and by the power of the atoning blood of thy Son be
    delivered from all evil, be saved and sanctified, exalted and
    glorified. Wilt thou also permit holy messengers to visit us within
    these sacred walls and make known unto us with regard to the work
    we should perform in behalf of our dead. And, as thou hast inclined
    the hearts of many who have not yet entered into covenant with thee
    to search out their progenitors, and in so doing they have traced
    the ancestry of many of thy Saints, we pray thee that thou wilt
    increase this desire in their bosoms, that they may in this way aid
    in the accomplishment of their work. Bless them, we pray thee, in
    their labors that they may not fall into errors in preparing their
    genealogies; and furthermore, we ask thee to open before them new
    avenues of information, and place in their hands the records of the
    past that their work may not only be correct but complete also.

    "O thou Great Father of the spirits of all flesh, graciously bless
    and fully qualify those upon whom thou hast placed a portion of
    thine authority, and who bear the responsibilities and powers of
    the Priesthood which is after the order of thy Son. Bless them all
    from first to last, from thy servant who represents thee in all the
    world to the latest who has been ordained to the Deacon's office.
    Upon each and all confer the spirit of their calling, with a
    comprehension of its duties and a loving zeal to fulfil them. Endow
    them with faith, patience and understanding. May their lives be
    strong in virtue and adorned with humility; may their ministrations
    be effectual, their prayers be availing, and their teachings the
    path of salvation. May they be united by the Spirit and power of
    God in all their labors, and in every thought, word and act may
    they glorify thy name and vindicate the wisdom that has made them
    kings and priests unto thee.

    "For thy servants of the First Presidency of the Church we {166}
    first of all pray. Reveal, in great clearness, thy mind and will
    unto them in all things essential for the welfare of thy people;
    give them heavenly wisdom, abounding faith, and the power and gifts
    necessary to enable them to preside acceptably unto thee over the
    officers and members of thy Church. Remember in love thy servant
    whom thou hast called to be a Prophet, Seer, and Revelator to all
    mankind, whose days have been many upon the earth; yet lengthen out
    his span of mortal life, we pray thee, and grant unto him all the
    powers and gifts, in their completeness, of the office thou hast
    conferred upon him; and in like manner bless his associates in the
    Presidency of thy Church.

    "Confer upon thy servants, the Twelve Apostles, a rich endowment of
    thy Spirit. Under their guidance may the Gospel of the kingdom go
    forth into all the world, to be preached to all nations, kindreds,
    tongues, and people, that the honest in heart in every land may
    hear the glad tidings of joy and salvation. Overrule, we pray thee,
    in the midst of the governments of the earth, that the barriers
    that now stand in the way of the spread of thy truths may be
    removed, and liberty of conscience be accorded to all peoples.

    "Remember in loving kindness thy servants, the Patriarchs. May
    they be full of blessings for thy people Israel. May they bear
    with them the seeds of comfort and consolation, of encouragement
    and blessing. Fill them with the Holy Spirit of promise, and be
    graciously pleased to fulfil their words of prophecy, that thy name
    may be extolled in the people of thy Church and their faith in thee
    and in the promises of thy ministering servants be increasingly
    strengthened.

    "With thy servants of the Twelve bless their associates, the
    Seventies; may they be powerful in the preaching of thy word and in
    bearing it to the four quarters of the earth. May an ever-widening
    way be opened before them until they shall have raised the Gospel
    standard in every land and proclaimed its saving truths in every
    tongue, that all the islands and the continents may rejoice in
    the testimony of the great work thou art in these latter days
    performing on the earth.

    "Bless abundantly, O Lord, the High Priests in all the varied
    duties and positions to which thou hast called them. As standing
    ministers of thy word in the multiplying Stakes of Zion wilt thou
    endow them richly with the spirit of their exalted callings. As
    Presidents, Counselors, Bishops, members of High Councils, and in
    every other office which their Priesthood gives them the right
    to fill, may they be righteous ministers of thy holy law, loving
    fathers of the people, and as judges in the midst of the Saints may
    they deal out just and impartial judgment tempered with mercy and
    love.

    "So also, in their various callings, confer precious gifts of
    wisdom, faith and knowledge upon thy servants, the Elders, {167}
    Priests, Teachers, and Deacons, that all may diligently perform
    their part in the glorious labors thou hast called thy Priesthood
    to bear.

    "Forget not, we beseech thee, thy servants the missionaries, who
    are proclaiming the saving truths that thou hast revealed for
    man's redemption to the millions who are now overshadowed by deep
    spiritual darkness. Preserve them from all evil, deliver them from
    mob violence, may they want no good thing, but be greatly blessed
    with the gifts and powers of their ministry. Remember also their
    families, that they may be sustained and comforted by thee and be
    cherished and cared for by thy Saints.

    "We pray thee for the members of thy Holy Church throughout all the
    world, that thy people may be so guided and governed of thee, that
    all who profess to be and call themselves Saints may be preserved
    in the unity of the faith, in the way of truth, in the bonds of
    peace, and in holiness of life. Strengthen the weak, we pray thee,
    and impart thy Spirit unto all.

    "Our Father, may peace abide in all the homes of thy Saints; may
    holy angels guard them; may they be encompassed by thine arms of
    love; may prosperity shine upon them, and may the tempter and the
    destroyer be removed far from them. May the days of thy covenant
    people be lengthened out in righteousness, and sickness and disease
    be rebuked from their midst. May the land they inhabit be made
    fruitful by thy grace, may its waters be increased and the climate
    be tempered to the comfort and need of thy people; may drought,
    devastating storms, cyclones, and hurricanes be kept afar off, and
    earthquakes never disturb the land which thou hast given us. May
    locusts, caterpillars and other insects not destroy our gardens and
    desolate our fields; but may we be a people blessed of thee in our
    bodies and spirits, in our homes and habitations, in our flocks and
    herds, in ourselves and our posterity, and in all that thou hast
    made us stewards over.

    "Now pray we for the youth of Zion--the children of thy people;
    endow them richly with the spirit of faith and righteousness and
    with increasing love for thee and for thy law. Prosper all the
    institutions that thou hast established in our midst for their
    well-being. Give to our Church Schools an ever-increasing power for
    good. May thy Holy Spirit dominate the teachings given therein and
    also control the hearts and illumine the minds of the students.
    Bless marvelously thy servants, the General Superintendent, and
    all the principals, teachers and other officers, and also those
    who form the General Board of Education of thy Church. Remember
    likewise in thy loving kindness the Sunday Schools, with all who,
    either as teachers or scholars, belong thereto; may the influence
    of the instruction given therein broaden and deepen, to thy glory
    and the salvation of thy children, until the perfect day. Bless the
    members of the General {168} Board of the Deseret Sunday School
    Union with the wisdom necessary for the proper fulfilment of their
    duties, and for the accomplishment of the purposes for which this
    Board was created.

    "We also uphold before thee the Young Men's and Young Ladies'
    Mutual Improvement Associations, with all their officers, general
    and local, and the members. May they be prospered of thee, their
    membership be enlarged, and the good that they accomplish increase
    with every succeeding year. For the Primaries and Religion Classes
    we also seek thy constant blessing and guiding care; may the spirit
    of instruction be poured out upon the presidents and associate
    officers and teachers. May they keep pace with the rest of the
    educational establishments in thy Church; so that from their
    earliest years our children may be diligently brought up in the
    ways of the Lord, and thy name be magnified in their growth in
    virtue and intelligence.

    "Nor would we forget, O Lord, the normal training classes among
    the people, whether these classes be connected with the Church
    Schools, the Improvement Associations, or the Sunday Schools. Grant
    that these classes may be the means of spreading true education
    throughout all the borders of the Saints by the creation of a body
    of teachers who will not only be possessed of rare intelligence but
    be filled also with the spirit of the Gospel, and be powerful in
    the testimony of thy truth and in implanting a love for thee and
    for thy works in the hearts of all whom they instruct.

    "We would hold up before thee, O Lord, the Relief Societies,
    with all their members; and all those who preside in their midst
    according to their callings and appointments, general or local.
    Bless the Teachers in their labors of mercy and charity, who, as
    ministering angels, visit the homes of the sick and the needy,
    bearing succor, consolation and comfort to the unfortunate and
    sorrowful. And bless, we beseech thee, most merciful Father, the
    poor of thy people, that the cry of want and suffering may not
    ascend unto thee from the midst of thy Saints whom thou hast
    blessed so abundantly with the comforts of this world. Open up
    new avenues by which the needy can obtain a livelihood by honest
    industry, and also incline the hearts of those blessed more
    abundantly, to give generously of their substance to their, in this
    respect, less favored brethren and sisters, that thou mayest not
    have reason to chide us for the neglect of even the least among thy
    covenant children.

    "O God of Israel, turn thy face, we pray thee, in loving kindness
    toward thy stricken people of the house of Judah. Oh, deliver them
    from those that oppress them. Heal up their wounds, comfort their
    hearts, strengthen their feet, and give them ministers after thine
    own heart who shall lead them as of old, in thy way. May the days
    of their tribulation soon cease, and they be planted by thee in the
    valleys and plains of their {169} ancient home; and may Jerusalem
    rejoice and Judea be glad for the multitude of her sons and
    daughters, for the sweet voices of children in her streets, and the
    rich outpouring of thy saving mercies upon them. May Israel no more
    bow the head, nor bend the neck to the oppressor, but may his feet
    be made strong on the everlasting hills, never more, by violence,
    to be banished therefrom, and the praise and the glory shall be
    thine.

    "Remember in like pity the dwindling remnants of the house of
    Israel, descendants of thy servant Lehi. Restore them, we pray
    thee, to thine ancient favor, fulfil in their completeness the
    promises given to their fathers, and make of them a white and
    delightsome race, a loved and holy people as in former days. May
    the time also be nigh at hand when thou wilt gather the dispersed
    of Israel from the islands of the sea and from every land in which
    thou hast scattered them, and the ten tribes of Jacob from their
    hiding place in the north, and restore them to communion and
    fellowship with their kinsmen of the seed of Abraham.

    "We thank thee, O God of Israel, that thou didst raise up patriotic
    men to lay the foundation of this great American government. Thou
    didst inspire them to frame a good Constitution and laws which
    guarantee to all of the inhabitants of the land equal rights and
    privileges to worship thee according to the dictates of their own
    consciences. Bless the officers, both judicial and executive.
    Confer abundant favors upon the President, his Cabinet, and
    Congress. Enlightened and guided by thy Spirit may they maintain
    and uphold the glorious principles of human liberty. Our hearts
    are filled with gratitude to thee, our Father in heaven, for thy
    kindness unto us in softening the hearts of our fellow citizens,
    the people of this nation, towards us. That which thou hast done
    has been marvelous in our eyes. We thank thee that thou didst move
    upon the heart of the President of our nation to issue a general
    amnesty; that thou hast removed prejudice and misunderstanding from
    the minds of many of the people concerning us and our purposes,
    and they are disposed to treat us as fellow citizens, and not as
    enemies. In this holy house we feel to give thee glory therefor,
    and we humbly ask thee to increase this feeling in their hearts.
    Enable them to see us in our true light. Show unto them that we
    are their friends, that we love liberty, that we will join with
    them in upholding the rights of the people, the Constitution and
    laws of our country; and give unto us and our children an increased
    disposition to always be loyal, and to do everything in our power
    to maintain constitutional rights and the freedom of all within the
    confines of this great Republic.

    "Remember in mercy, O Lord, the kings, and princes, the nobles, the
    rulers and governors, and the great ones of the earth, and likewise
    all the poor, the afflicted and the oppressed, and indeed, all
    people, that their hearts may be softened when thy {170} servants
    go forth to bear testimony of thy name, that their prejudices may
    give way before the truth, and thy people find favor in their eyes.
    So control the affairs of the nations of the earth, that the way
    may be prepared for the ushering in of a reign of righteousness
    and truth. We desire to see liberty spread throughout the earth,
    to see oppression cease, the yoke of the tyrant broken, and every
    despotic form of government overthrown by which thy children are
    degraded and crushed, and prevented from enjoying their share of
    the blessings of the earth, which thou hast created for their
    habitation.

    "O God, the Eternal Father, thou knowest all things. Thou seest the
    course thy people have been led to take in political matters. They
    have, in many instances, joined the two great national parties.
    Campaigns have been entered upon, elections have been held, and
    much party feeling has been engendered. Many things have been said
    and done which have wounded the feelings of the humble and the
    meek, and which have been a cause of offense. We beseech thee, in
    thine infinite mercy and goodness, to forgive thy people wherein
    they have sinned in this direction. Show them, O Father, their
    faults and their errors, that they may see the same in the light
    of the Holy Spirit, and repent truly and sincerely, and cultivate
    that spirit of affection and love which thou art desirous that all
    the children of men should entertain one for another, and which
    thy Saints, above all others, should cherish. Enable thy people
    hereafter to avoid bitterness and strife, and to refrain from words
    and acts in political discussions that shall create feeling and
    grieve thy Holy Spirit.

    "Heavenly Father, when thy people shall not have the opportunity of
    entering this holy house to offer their supplications unto thee,
    and they are oppressed and in trouble, surrounded by difficulties
    or assailed by temptation, and shall turn their faces towards this
    thy holy house and ask thee for deliverance, for help, for thy
    power to be extended in their behalf, we beseech thee to look down
    from thy holy habitation in mercy and tender compassion upon them,
    and listen to their cries. Or when the children of thy people, in
    years to come, shall be separated, through any cause, from this
    place, and their hearts shall turn in remembrance of thy promises
    to this holy Temple, and they shall cry unto thee from the depths
    of their affliction and sorrow to extend relief and deliverance to
    them, we humbly entreat thee to turn thine ear in mercy to them;
    hearken to their cries, and grant unto them the blessings for which
    they ask.

    "Almighty Father, increase within us the powers of that faith
    delivered to and possessed by thy Saints. Strengthen us by
    the memories of the glorious deliverances of the past, by the
    remembrance of the sacred covenants that thou hast made with us, so
    that, when evil overshadows us, when trouble encompasses us, when
    we pass through the valley of humiliation, we may not {171} falter,
    may not doubt, but in the strength of thy holy name may accomplish
    all thy righteous purposes with regard to us, fill the measure of
    our creation, and triumph gloriously, by thy grace, over every
    besetting sin, be redeemed from every evil, and be numbered in the
    kingdom of heaven amongst those who shall dwell in thy presence
    forever.

    "And now, our Father, we bless thee, we praise thee, we glorify
    thee, we worship thee, day by day we magnify thee, and give thee
    thanks for thy great goodness towards us, thy children, and we
    pray thee, in the name of thy Son Jesus Christ, our Savior, to
    hear these our humble petitions, and answer us from heaven, thy
    holy dwelling place, where thou sittest enthroned in glory, might,
    majesty, and dominion, and with an infinitude of power which we,
    thy mortal creatures, cannot imagine, much less comprehend. Amen
    and Amen."

All who attended the dedicatory services on the morning of the 6th
of April, 1893, remember the impressiveness of the day. The sky was
overcast and lowering, and shortly before the hour of beginning, a
strong wind set in from the north-west. This wind increased to a
veritable hurricane and throughout the morning session it seemed
indeed, that the prince of the air was in full control; but the peace
and serenity of the assembly was rendered the more impressive by
contrast with the turmoil and storm without.

A large pipe-organ had been set up in the assembly room, and served as
an accompaniment to the choir of selected voices, by whom the anthems
and hymns, specially composed for the occasion, were rendered. The
essential and characteristic feature of the service was, of course,
the offering of the dedicatory prayer; and to this were added brief
addresses by officials of the Church. At the first session, each of
the First Presidency delivered an address, replete with promise and
prophecy. Throughout the service, ran the solemn refrain, which was
voiced in anthem, sermon, and prayer:

"_The House of the Lord is completed_."

FOOTNOTES

1. See Contributor, Vol. XIV: No. 6; April, 1893; p. 248.

2. See Josephus, Antiquities of the Jews, Book XV, 11:3.

3. See the author's "The Story of Mormonism," pp. 63-81.

4. For description of this feature of early enterprise, see an
admirable article, "The Salt Lake Temple," by James H. Anderson, in
"The Contributor," Vol. XIV, No. 6, April, 1893. The article gives much
detailed information concerning the work of erecting the Great Temple.

5. See "Deseret News," Salt Lake City, August 17, 1854.

6. See "Millennial Star," Liverpool, Vol. 16, p. 753. "The Illustrated
London News" of June 13, 1857, contains an article, "Mormon Temple
in Salt Lake City," in which are given many specifications of
construction. In connection with the text appears a large woodcut
of the great building in perspective; and this picture is a true
representation of the finished structure except as to details of spires
and finials.

7. As an instance of these separate assignments, and as an example
of direct appeal to the various organizations within the Church, see
the circular letter, issued in 1876 by the authority of the First
Presidency and the Council of the Twelve Apostles, addressed to Elders,
Seventies, and High Priests; this appears in "Contributor," Vol. XIV,
pp. 267-8.

8. See Revelation 14:6, 7; also Pearl of Great Price, Writings of
Joseph Smith II, 30-48.

9. See Book of Mormon, I Nephi 3:7.

10. For the epistle in full, see "Contributor," Vol. XIV, pp. 280-281.



CHAPTER VII

THE GREAT TEMPLE AT SALT LAKE CITY--EXTERIOR

{172} Before us stands the completed structure, the visible result
of four decades of devoted toil,--a period marked in the beginning
by poverty and penury followed by relative prosperity and plenty.
The impression produced by a first view of the exterior is that
of massiveness coupled with a sense of assured stability. Closer
examination and more intimate acquaintance serve to intensify this
early impression, while revealing numerous details of uniqueness in
plan and of excellence in construction. As to architectural design
the Temple belongs to a class of its own. Originality rather than
novelty characterizes every prominent feature. And yet there is nothing
apparent that speaks of strained effect nor of conscious effort for
departure from more conventional lines. The Temple is no oddity in
architecture; on the contrary it is strictly in place both as to
material environment and spiritual atmosphere.

The building is of composite style, presenting features of both the
Gothic and the Roman. By architects of experience it has been described
as a modification of the Round Gothic, while others have called it
Romanesque, in that it follows in part the castellated style so highly
developed in England. But, even if this description be true as to the
exterior, it is wholly inapplicable within. There are no high-vaulted
Gothic ceilings, nor massive beams after the style Romanesque; on
the contrary {173} the interior partakes rather of the nature of
Renaissance design.[1]

The Temple was constructed for specific use; it was intended for
service widely different from that of cathedral, tabernacle, mosque,
or synagogue; and the building was planned and patterned to suit its
distinctive purpose. Such was and is the reason for its being, the
explanation of its design, both vindication and justification of its
plan.

As has been shown, the plans of the building were made known, and
a fairly detailed description thereof was published in 1854.[2] A
careful examination of the structure as it now appears shows that in
every essential particular the original plan of the exterior has been
followed almost to exactness. Details of spires, turrets, and finials,
had not been determined when the design was first announced; and in
these as in certain other particulars the original plan has been added
to; but no essential alteration has been introduced.

As it stands, the building is one hundred eighty-six feet six inches
long, and one hundred eighteen feet six inches wide including
ground-level extensions of the corner towers, or ninety-nine feet wide
in the main body. The side walls are one hundred sixty-seven feet six
inches high; the west center tower has a height of two hundred {174}
and four feet, and the corresponding tower at the east rises six feet
higher. The entire area covered by the building is twenty-one thousand
eight hundred and fifty square feet.

The walls are set upon a massive footing, which extends sixteen feet
below ground, is sixteen feet wide at the base, and narrows to nine
feet at the top. From the ground-level to the globes surmounting the
spires the walls are of granite, every block accurately cut as to
dimension and pattern, and fitted with equal nicety outside and inside.
The windows, both arched and oval, all deeply set in their granite
recesses, are framed with oolite. Throughout the first story the walls
are eight feet thick; in the upper structure the thickness is reduced
by stages to a minimum of six feet. The buttresses are uniformly one
foot thicker than the walls proper.

The building consists of three towers at each end--east and west,
and between these extends the main body, suggesting, to the observer
at a distance, a vast intermediate nave. In ground-plan the Temple
is strikingly symmetrical, each of the central axes being an axis of
symmetry. The westerly half is a repetition of the easterly, and the
southerly half duplicates the northerly. Lines running north and south
through the centre of the three towers at either end are also lines of
symmetry, dividing the towers into corresponding parts.

Repetition of parts appears also in vertical section. Thus, above the
first belt or string course, that is to say, immediately above the
basement or first floor, is the second story, indicated without by a
series of high arched windows between the buttresses; above these is a
series of elliptical or oval windows. The belt course immediately {175}
above these oval openings marks the centre of construction as seen
in the vertical section of the main body. The upper half, up to the
level of the top belt-course, is in general a repetition of the lower.
The roof has so little pitch as to be practically flat, there being a
rise of but eight feet from edge to centre. Between the end towers,
that is to say in the main body of the building, the walls carry nine
buttresses or pilasters on both north and south sides. Each of these
pilasters rises above the parapets and battlement walls, and is capped
by a granite block three and a half feet square at its base and two
and a half feet high. Of these pilaster caps, four on either wall are
open and constitute the tops of ventilator shafts which extend to the
basement.

Above the roof level rise the upper sections of the towers with their
spires and finials. Octagonal turrets occupy the corners of the towers,
and each turret is surmounted by a pyramidal monolith, six feet high
and three feet in diameter at the base; the apex of this pyramid is cut
to represent an acanthus cluster. Each of the six towers is surmounted
by a pyramidal spire, which terminates in a spherical capstone. The cut
blocks forming the spires are two feet in thickness; the capstones of
the four corner towers are three feet in diameter, while those of the
two center towers measure eight inches more.

The spherical termination of the east center tower, which is the
highest stone in the building, and therefore the capstone proper,
supports a statue, the crown of which marks the point of greatest
altitude in the entire structure. The figure, which stands twelve and
a half feet high, is that of a man in the character of a herald or
messenger, blowing a trumpet. In pose and proportion the figure is
{176} graceful and gentle, yet virile and strong; the drapings are
simple, and leave only feet, arms, neck, and head bare. Around the head
is a slender circlet supporting high-power incandescent lamps. The
statue is of hammered copper thickly overlaid with gold-leaf. It is the
work of C. E. Dallin, Utah-born, and now of more than national fame as
a sculptor. The figure is intended to represent Moroni, the Nephite
prophet, who died about 421 A.D., and who, as a resurrected being,
came in 1823 to the boy-prophet Joseph Smith, and delivered to him the
message of the restored Gospel, in accordance with the prediction of
the ancient Seer:

    "And I saw another angel fly in the midst of heaven, having the
    everlasting Gospel to preach unto them that dwell on the earth, and
    to every nation, and kindred, and tongue, and people, saying with
    a loud voice, Fear God, and give glory to him; for the hour of his
    judgment is come: and worship him that made heaven, and earth, and
    the sea, and the fountains of water."[3]

As has been described in connection with the ceremonies of the
capstone-laying, April 6, 1892, the stone upon which rests the statue
is one of the record stones of the Temple.[4] Another record stone
is to be noted. This lies at the south-east corner of the building
immediately beneath the first layer of granite. It is a quartzite
block three feet in length and twenty inches in both width and depth.
A cavity one square foot in cross-section holds printed books,
periodicals, and manuscript records, which were placed therein at the
time of laying the first granite course. A slab of quartzite closes the
cavity and {177} is cemented in place with due provision against the
entrance of moisture.

There are in the walls several series of stones of emblematical
design and significance, such as those representing the earth, moon,
sun, and stars, and in addition are cloud stones, and stones bearing
inscriptions.

The earth-stones are thirty-four in number, eleven on each side and six
on each end of the building. They are set on the pedestal course, or
first granite course, extending twenty-eight inches above ground. There
is one of these stones in each buttress, excepting only the buttresses
at the junction of the towers with the main body. These earth-stones
constitute the largest cuboidal blocks in the building; each of them
measures five feet six inches in height, four feet six inches in width,
and one foot eight inches in thickness, and weighs little less than
three and one-half tons. Each of these massive blocks is cut to show
part of the surface of a sphere, the segment having a diameter of over
three feet.

Blocks cut to represent the moon in its several phases, and known as
moon-stones, occupy conspicuous places in the buttresses immediately
below the second string-course or water-table; they are therefore
on a level with the top of the first or lower line of oval windows
corresponding to the ceiling of the Mezzanine story. There are fifty
such moon-stones; each four feet seven inches high, three feet six
inches wide, and one foot thick.

Sun-stones are set in the buttresses directly under the third
belt-course or water-table, which is practically the level of the roof.
There are fifty of these, each cut to represent the body of the sun,
with a serrated edge of fifty-two points illustrative of the sun's
rays. These {178} stones are each four feet seven inches high, three
feet six inches wide, and ten inches thick.

Star-stones are numerous; each bears in relief the figure of a
five-pointed star. On the east center-tower immediately below the
battlements are sixteen of these, four of each face; and on each of the
east corner-towers are twelve such stones, making forty on these towers
alone. The keystones of the doorways and those of the window arches
belong to this class, each bearing a single star.

Star-stones of another kind appear on the face of the center tower at
the west. Here, above the highest window and extending to the base
of the battlement course, are seen the seven stars of the northern
constellation Ursa Major or Great Bear, otherwise known as the
Dipper. The group is so placed that the two stars called pointers are
practically in line with the North Star itself.

Cloud-stones, two in number, are seen on the upper face of the east
center tower, immediately under the cap-pings of the main buttresses.
These show a cluster of cumulus clouds through which the sun's rays are
breaking. The face so carved is five feet by three and a half feet in
area.

Reference has been made to inscription-stones which form part of the
exterior walls. The principal stone of this class is seen on the
east centre tower, above the windows, corresponding in position to
the starry constellation on the center tower at the west. The main
inscription, which occupies a surface a little over twenty by six feet,
consists of letters deeply cut and heavily gilded.[5] In the arches
over the great windows of the central towers {179} appear inscriptions
which are alike at both ends of the building. The keystone of the
lower window bears on a carven scroll "_I am Alpha and Omega_."[6]
This inscription, a figurative epitome of both time and eternity, and
a proclamation of Him who is without beginning and without end, has a
peculiar appropriateness over the central casements of this, the House
of the Lord; and he who pauses to read may well consider the text and
its context in full: "I am Alpha and Omega, the beginning and the
ending, saith the Lord, which is, and which was, and which is to come,
the Almighty."[7]

Immediately beneath this inscription in the lower window arch of
the centre tower appears in relief the emblem of the clasped hands,
betokening the bond of brotherhood and the free offering of the right
hand of fellowship. On the corresponding stones above the upper windows
in each of the center towers is a carven emblem of the All-seeing Eye.

Entrance to the Temple directly from without is afforded by four great
doorways, two at either end; each of these portals occupies a court
between the center tower and the adjoining corner tower. The four
door-ways are of like construction. A flight of sixteen granite steps
leads up the court; the lowest of these steps is approximately sixteen
feet in length, the top step about nine feet, and each of the steps
between about ten feet long. On the uppermost granite slab rests the
threshold or door-step proper, which is of cast bronze. The door-way
is eight feet wide, and sixteen feet six inches in extreme height.
This is closed by double doors with {180} arched transom. The doors
proper are twelve feet high, and each single door is four feet wide.
In each door the bottom panel is of oak, while the middle and upper
panels are occupied by beveled plate glass protected by bronze grills
of intricate pattern carrying a bee-hive medallion in the center. The
hardware attachments are all of cast bronze, and are of special design.
The door-knob bears in relief the bee-hive, above which, in a curved
line, appear the words, "Holiness to the Lord." The escutcheon presents
in relief the clasped hands within a wreath of olive twigs, an arch
with keystone, and the dates "1853-1893"--the years in which the great
building was commenced and completed.

On the side of each of the doorways flanking the center tower is a
canopied niche in the granite, large enough to receive a statue of
heroic proportions.[8]

Such is the great Temple as seen from without. The massive pile
impresses even the casual observer as a type of permanency, and the
embodiment of the stable and the durable. It stands as an isolated mass
of the everlasting hills. As nearly as any work of man may so do, it
suggests duration.

FOOTNOTES

1. Joseph D. C. Young, the architect-in-charge during the later period
of construction, wrote as follows in answer to an inquiry of the author
in January, 1912; "Questions as to the style of architecture embodied
in the great Temple have been asked time and time again. Some prominent
architects have classed it as Round Gothic; others have said that it
is practically unclassifiable, it being 'all material and not at all
design.' In my judgment it might be called the Romanesque modified by
the Castellated style."

2. See pages 144-147.

3. Rev. 14:6, 7.

4. See pages 151-152.

5. See page 136.

6. See Rev. 1:8, 11; 21:6; 22:13

7. Rev. 1:8.

8. For a number of years the niches at the east end of the Temple
were occupied by bronze figures of Joseph Smith the prophet and Hyrum
Smith the patriarch. These figures have since been removed to the open
grounds within the Temple Block enclosure.



CHAPTER VIII

THE GREAT TEMPLE AT SALT LAKE CITY--INTERIOR

{181} _The Temple Annex_: While there are four doorways leading into
the Temple directly from the outside, the usual entrance is through the
detached building known as the Annex. Under ordinary conditions only
Church authorities who assemble in council meetings enter by the outer
doors, though on the rare occasions of special convocations of the
Priesthood many pass those portals.

The Annex is entered on the ground-level through a spacious vestibule,
eighteen by twenty-one feet, with wave-glass on three of its sides. The
floor is of mosaic tiling, bordered with marble blocks. This ante-room
is supplied with steam heat and serves the incidental purposes of a
cloak room. At the Annex door stand two large columns of marble mosaic,
and in contact with the adjoining walls are two other columns, of the
same material and of corresponding design. Within the Annex on this
floor there are well-equipped office rooms, with desk facilities for
the extensive routine work of registration and record.

The main apartment, however, is the Annex Assembly Room. This occupies
the central part of the building, and has seating capacity for three
hundred persons. The room consists of a central area thirty-six feet
square, with a semi-circular alcove of nine feet radius at both north
and south sides. The north alcove is occupied by a platform or stand,
raised ten inches above the floor, and {182} is furnished with a
small lectern. The central body of the room has an imposing column
of Corinthian design in each of its four corners; these columns rest
upon massive pedestals and extend to the ceiling. Small columns of
similar design support the arches which divide the alcoves from the
main auditorium. Over the arches at the north end appear portraits of
the living First Presidency; and around the walls are portraits of
the present Council of the Twelve Apostles, arranged in the order of
seniority of ordination. Within the alcoves hang the portraits of the
dead,--at the north those of past members of the First Presidency, and
in the south recess, those of Apostles now deceased. On the west wall
is a full-size reproduction of Munkacsy's famous canvas, "Christ before
Pilate"; this copy is the work of Dan Weggeland, one of Utah's veteran
artists. The ceiling is formed by the intersection of four arches,
producing a quadruple groin structure. Each of the four lunettes is
occupied by triple series of arched windows consisting of colored glass
in simple design.

On the west side of the building is a small refectory where a noon-day
lunch is served to recorders and other officials on duty for the day. A
stairway leads to the basement, which is occupied by storage rooms and
lavatories.

_The Annex Passage_: The foot of the stairway marks the beginning
of a semi-subterranean passage, which runs south ninety feet to the
Temple wall. This passage receives air and natural light through side
windows in three large ventilator cupolas which rise six feet above
the ground. Artificial illumination is supplied by three electroliers,
each holding twelve globes. Near the south {183} end is the entrance to
a side corridor leading to machine rooms in which is installed a very
efficient apparatus for vacuum cleaning; this is connected with every
room in the Temple.[1] The passage terminates at the foot of a short
flight of granite steps--at the centre of the north wall of the main
structure. The top of these steps marks the threshold of the Temple.
Heavy doors divide the Annex from the Temple.

_The Lower Corridor_: The doorway from the annex passage opens directly
into the lower corridor of the Temple. This extends entirely across
the building, from north to south, and is a little over twelve feet in
width. The floor is richly carpeted, the walls are finely finished,
and the corridor as a whole presents an imposing contrast with the
exceedingly plain passage without. The walls are embellished with large
paintings, the chief of which is a canvas fifteen by thirteen feet,
showing Joseph Smith preaching to the Indian tribes of the east. At
the north end is a drinking fountain of Utah onyx--one of many of this
unique design distributed throughout the building.

_The Baptistry_: West from the lower corridor, and occupying the
central third of the entire floor on that side, is the baptismal
room, in which stands the great font. This apartment is thirty-two by
forty-five feet, and is floored with white marble. A ten-inch wainscot
of the same material extends along each wall, with grained wood-work
above. The walls are virtually a succession {184} of double doors,
of which the lower half is of paneled wood, and the upper of pebbled
glass. Each doorway is arched, and carries a large semi-circular
transom with a central aperture occupied by an open grill of metal.
Of these doors there are six pairs on both north and south sides, and
two pairs on both east and west. There are twenty-six fluted pilasters
around the walls, each extending from floor to ceiling. The only
natural light the room receives is borrowed from windows without; but
abundant artificial light is supplied by a large central electrolier
and numerous side lamps.

The baptismal font is, of course, the most prominent feature of the
room. To provide for the font, a depression or well has been excavated
to a depth of three feet below the floor level. This well, tiled with
marble, is circular, twenty-one feet in diameter, and is surrounded
by an ornamental iron railing two feet high. In this depression stand
twelve, life-sized oxen, of cast iron, with bronzed bodies and silvered
horns. The oxen face outward in groups of three and support the massive
font.[2] The font is of cast iron enameled in white, elliptical in
form, of ten and six feet in its longer and shorter axes respectively,
and four feet deep; its capacity is over four hundred gallons. The rim
is reached by a flight of seven steps at either end, with balustrade
and top-rail of iron; five inside steps at either end provide for
descent into the font. Facilities for quickly replenishing and renewing
hot and cold water in the font are adequate and efficient, and due
attention has been given to ventilation and sanitary requirements
throughout.

{185} The landing at the top of the steps on the west end of the
font expands into two small platforms, one at either side; these are
enclosed by extensions of the balustrades. On the south side is a small
table for the use of the recorder, and on the north are seats for the
witnesses whose presence is essential at every baptism performed in
behalf of the dead[3]

The placing of the baptistry on the lower or basement floor was not
a matter of mere convenience. Most of the baptisms performed within
the Temple are in behalf of the dead, and the symbolism of the font
location is set forth by authority:

    "The baptismal font was instituted as a simile of the grave, and
    was commanded to be in a place underneath where the living are wont
    to assemble, to show forth the living and the dead."[4]

On the north side of the baptistry is a large room divided into a
number of apartments used as dressing rooms and in which are performed
certain ordinances of anointing, for men. A similar arrangement
for women exists on the south side. In these ceremonies only women
administer to women, and men to men.

_The Lower Lecture Room:_ On the east of the lower corridor are two
assembly rooms. The first of these is about forty by forty-five feet,
and is finished and furnished in great plainness. Its walls are without
ornament; and, except for the six electroliers, the only approach to
decorative embellishment is a drinking fountain of variegated marble
and onyx on the south side. The {186} room is comfortably carpeted but
in marked simplicity,--without a suggestion of bright color. The seats
are folding lecture chairs, of plain design, and provision is made
for two hundred and fifty persons. This room is used for preliminary
instruction purposes, and may be called for convenience the Lower
Lecture Room.

_The Garden Room:_ In striking contrast with the room last described is
the apartment on the south, entered from the lecture room by an arched
doorway hung with portieres. While of about the same size as the room
described, and seated to accommodate the same number of persons, in
all its appointments it is of more elaborate design. Ceiling and walls
are embellished with oil paintings--the former to represent clouds and
sky, with sun and moon and stars; the latter showing landscape scenes
of rare beauty. There are sylvan grottoes and mossy dells, lakelets and
brooks, waterfalls and rivulets, trees, vines and flowers, insects,
birds and beasts, in short, the earth beautiful,--as it was before the
Fall. It may be called the Garden of Eden Room, for in every part and
appurtenance it speaks of sweet content and blessed repose. There is
no suggestion of disturbance, enmity or hostility; the beasts are at
peace and the birds live in amity. In the centre of the south wall, is
a platform and an altar of prayer, reached by three steps. The altar is
upholstered in velvet, and on it rests the Holy Bible. On the sides of
the altar are large doorways opening directly into a conservatory of
living plants.

_The Grand Stairway_ starts near the south end of the lower corridor
already described. It is provided with a stately newel post and a
massive balustrade, both of solid cherry. This stairway comprises
thirty-five steps with {187} three landings, and at its top is the
upper corridor, running forty feet north and south. A large canvas
depicting the resurrected Christ instructing the Nephites on the
western continent occupies twenty feet of wall space on the east of
this corridor; and smaller paintings adorn the other walls.

_The World Room:_ Leading off to the west from the first landing
below the top of the grand stairway is a side corridor nine feet wide
and fifteen feet long. This contains an art window in rich colors,
elliptical in form, about ten feet in height, depicting the expulsion
from Eden. It is of special significance in the journey from the Garden
Room below to the symbolical apartment into which this side passage
leads. At either end the corridor terminates in an arch way; between
these the ceiling is of fine panel work. The room is of equal size with
those below, forty-five by forty feet. It is carpeted in rich brown,
and is seated in the usual way. At the west end is an upholstered
prayer altar, on which are placed in readiness for use the Holy
Scriptures. Near the altar is a stairway leading to a small waiting
room adjoining the elevator landing.

The walls are entirely covered with scenic paintings and the ceiling
is pictured to represent sky and cloud. The earth scenes are in
strong contrast with those in the Garden Room below. Here the rocks
are rent and riven; the earth-story is that of mountain uplift and
seismic disruption. Beasts are contending in deadly strife, or
engaged in murderous attack, or already rending their prey. The more
timorous creatures are fleeing from their ravenous foes or cowering in
half-concealed retreats. There are lions in combat, a tiger gloating
over a fallen {188} deer, wolves and foxes in hungry search. Birds of
prey are slaying or being slain. On the summit of a rugged cliff is an
eagle's eyrie, the mother and her brood watching the approach of the
male bird holding a lambkin in his claws. All the forest folk and the
wild things of the mountain are living under the ever-present menace of
death, and it is by death they live. The trees are gnarled, misshapen,
and blasted; shrubs maintain a precarious root-hold in rocky clefts;
thorns, thistles, cacti, and noxious weeds abound; and in one quarter a
destructive storm is raging.

The scenes are typical of the world's condition under the curse of God.
Nevertheless there is a certain weird attractiveness in the scenes and
in their suggestiveness. The story is that of struggle and strife; of
victory and triumph or of defeat and death. From Eden man has been
driven out to meet contention, to struggle with difficulties, to live
by strife and sweat. This chamber may well be known as the room of the
fallen world, or more briefly, the World Room.

_The Terrestrial Room:_ From the north-west corner of the room last
described is a large door-way leading into another apartment, lofty,
spacious, and beautiful. Its general effect is that of combined
richness and simplicity. Following the elaborate decoration of the
World Room, this is restful in its soft coloring and air of comfort.
The carpet is of lavender velvet woven with simple figures. The walls
are of pale blue, the ceiling and woodwork of white with trimmings
in gold. At the west end is a large mirror framed in white and gold.
The chairs are upholstered to harmonize with the floor-covering.
From the paneled ceiling hang three electroliers, {189} massive, yet
simple, holding opaline globes. Two sets of conical shades enclosing
incandescent bulbs occupy circular recesses in the ceiling, and
torch-shaped brackets supporting additional lamps are affixed to the
wall pilasters. A few framed canvases hang from the walls, the largest
of which is the original painting by Girard--Joseph interpreting the
dreams of the butler and baker. Other pictures are delineations of
incidents in the life of Christ and scenes in Bible lands.

An upholstered altar stands near the east end of the room, with copies
of sacred writ in place. In this room, lectures are given pertaining
to the endowments and emphasizing the practical duties of a religious
life. It is therefore commonly known as the upper lecture room, but in
view of its relation to the room that follows, we may for convenience
designate it the Terrestrial Room. At the east end is a raised floor
reached by three steps, across which springs an arch of thirty feet
span. The arch is supported by five columns between which hangs a
silken portiere in four sections. This is the Veil of the Temple.

_The Celestial Room:_ From the room last described to the one now under
consideration the passage leads through the Veil. This is a large and
lofty apartment about sixty by forty-five feet in area and thirty-four
feet in height, occupying the northeast section of the building on this
floor. In finish and furnishings it is the grandest of all the large
rooms within the walls. If the last room described could be considered
typical of the terrestrial state, this is suggestive of conditions yet
more exalted; and it may appropriately be called the Celestial Room.
The west end is occupied wholly by the Veil. {190} The east wall is in
part taken up by two triple mirrors, thirteen feet high; the central
section of each is three feet eight inches wide, and the side sections
each three feet in width. Along the walls are twenty-two columns in
pairs, with Corinthian caps; these support entablatures from which
spring ten arches, four on either side and one at each end. Within the
recesses formed by these arches and suspended from the wall-columns,
are paintings and busts of past and living leaders of the Church, and
canvases depicting scenes in Bible lands and incidents of interest
in Church history. Prominent among these are paintings by Lambourne,
showing the Hill Cumorah[5] and Adam-ondi-Ahman.[6] Choice canvases
illustrative of scenes in the life of Christ and small statuary are
disposed with excellent effect about the room. The ceiling is a
combination of vault and panel construction elaborately finished.
Massive cornices and beams separating the ceiling panels are richly
embellished with clusters of fruit and flowers. The color scheme of the
walls is soft brown relieved by the light blue of the fluted columns
and by abundant trimmings in gold. Eight electroliers with shades
of richly finished glass depend from the ceiling, and each of the
twenty-two columns holds a bracket of lights in corresponding design.
A newel-post at the east bears a flower-cluster of colored globes with
an artistic support in bronze. The floor is covered by a heavy carpet
and the movable furniture is all of rich yet appropriate design. Palms
and other living plants are held in shapely jardinieres of finest ware.
At the east is a short flight of {191} stairs leading into an office
reserved for the president of the Temple.

Each of the four arched-window recesses in the north is framed by
draped curtains of silk, which in material and design match the Veil.
On the south side are four pairs of double doors in position and size
symmetrically corresponding with the windows on the north. The portal
at the south-west, which is fitted with swinging doors, opens directly
into the upper corridor at the head of the grand stairway already
described; each of the three other portals is fitted with sliding
doors, and opens into a separate apartment slightly raised above the
floor of the large room, and reserved for special ceremonial work, more
specifically described beyond.

_Sealing Room for the Dead:_ The first of these three small rooms is
about ten by thirteen feet in the square with a semi-circular recess
five feet deep on the south side. This room is raised two steps above
the main floor. In the wall of this recess is a bay art window of
stained glass, representing with effective and impressing detail the
resurrected prophet Moroni delivering the plates of the Book of Mormon
to the youthful seer, Joseph Smith. It is a fitting symbol of the
actuality of communication between the dead and the living; and it is
to ordinances pertaining to this relationship the room is devoted;
this is the Sealing Room for the Dead. The west wall is occupied by a
large mirror. In the center stands a richly upholstered altar finished
in old-rose velvet and gold. The altar is six by three feet six inches
at its base and two feet six inches in height. Here kneel in humble
service the living proxies representing deceased husbands and wives,
parents and children. The only other furniture {192} consists of chairs
for the officiating elder, the witnesses, and persons awaiting the
ordinances at the altar.

_Sealing Room for the Living:_ The easterly room of the three is in
size and shape a counterpart of the last described. Its finishing,
however, is in brighter tone; the altar and chairs are upholstered in
crimson velvet, and the walls are of light tint. A mirror extends from
floor to ceiling on the east wall. This is the Sealing Room for the
Living. Here is solemnized the sacred ordinance of marriage between
parties who come to plight their vows of marital fidelity for time and
eternity, and to receive the seal of the eternal Priesthood upon their
union. Here also are performed the ordinances of sealing or adoption
of living children by their parents who were not at first united in
the order of celestial marriage.[7] On the south side of this room is
a door with transom and side panels of jeweled glass in floral design,
leading into a reception room which is provided for the accommodation
of parties awaiting the sealing ordinance. This room connects on the
west by a short passage with a smaller apartment,--another waiting
room, and this in turn opens upon the upper corridor at the head of the
grand stairway.

_The Holy of Holies:_ The central of the three small apartments
connected with the Celestial Room,--situated therefore between the
Sealing Room for the Living and Sealing Room for the Dead,--is of
all the smaller apartments within the Temple walls by far the most
beautiful. Yet its excellence is that of splendid simplicity rather
than of sumptuous splendor. It is raised above the other two rooms
and is reached by an additional flight of six steps inside the
sliding doors. The short staircase is bordered {193} by hand-carved
balustrades, which terminate in a pair of newel-posts bearing bronze
figures symbolical of innocent childhood; these support flower
clusters, each jeweled blossom enclosing an electric bulb. On the
landing at the head of the steps is another archway, beneath which are
sliding doors; these doors mark the threshold of the inner room or Holy
of Holies of the Temple, and correspond to the inner curtain or veil
that shielded from public view the most sacred precincts of Tabernacle
and Temple in the earlier dispensations.

The floor is of native hard-wood blocks, each an inch in cross-section.
The room is of circular outline, eighteen feet in diameter, with
paneled walls, the panels separated by carved pillars supporting
arches; it is decorated in blue and gold. The entrance doorway and
the panels are framed in red velvet with an outer border finished in
gold. Four wall niches, bordered in crimson and gold, have a deep blue
background, and within these are tall vases holding flowers. The room
is practically without natural light, but it is brilliantly illumined
by a large electrolier and eight side clusters of lamps. The ceiling is
a dome in which are set circular and semicircular windows of jeweled
glass, and on the outer side of these, therefore above the ceiling, are
electric globes whose light penetrates into the room in countless hues
of subdued intensity.

On the south side of this room, opposite the entrance doorway, and
corresponding in size therewith, is a window of colored glass depicting
the appearance of the Eternal Father and His Son Jesus Christ to the
boy Joseph Smith. The event here delineated marked the ushering-in of
the dispensation of the fulness of times. {194} The scene is laid in
a grove; the celestial Personages are clothed in white, and appear in
the attitude of instructing the boy prophet, who kneels with uplifted
face and outstretched arms. Beneath is inscribed the scriptures through
which Joseph was led to seek Divine instruction:

    "If any of you lack wisdom, let him ask of God, that giveth to all
    men liberally, and upbraideth not; and it shall be given him."

And Below:

    "This is my beloved Son, hear Him."

This room is reserved for the higher ordinances in the Priesthood
relating to the exaltation of both living and dead.

_Dome Room:_ Near the landing of the granite stairway in the
southeast tower on the third floor, is the entrance to the large
Dome Room, thirty-nine by forty-four feet. On the south side are
three oval windows, and opposite these on the north are semi-discs
of pebbled glass looking down into the Celestial Room and set in the
arches thereof. In the center appears a large dome, fifty-one feet
in circumference at its base and seven feet high. This is set with
seventeen jeweled windows and may be readily recognized as the ceiling
of the Holy of Holies already described as a prominent feature of the
second floor. In each of these windows electric bulbs are placed,
and it is from these the room below derives its beauty of ceiling
illumination and coloring. The walls are hung with portraits of Church
authorities. No specific ordinance work belongs to this apartment. At
the northwest corner this room opens into a hall or corridor {195}
seventy-five feet long, eight feet wide throughout the first fifteen
feet of its extent, and ten feet wide for the rest of its course. From
the corridor rooms open on either side.

_The Elders' Room_ is the first apartment on the south side of the
corridor, west from the Dome Room. It is thirty-one by thirteen feet
and is lighted by one oval window. The furniture consists of an altar
for prayer, chairs and a table. The room is reserved for council and
prayer by the several quorums of elders within the Salt Lake City
stakes, each body having the right of occupancy within specified times.

_The Council Room of the Twelve Apostles_ lies to the west from
the last, on the south side of the corridor. This is twenty-eight
by twenty-nine feet, and has two oval windows on the south. It is
furnished with twelve chairs of oak upholstered in leather, other
chairs for recorders or clerks, desks, table, and altar. On the walls
are seen portraits of latter-day Apostles now living. Adjoining this
chamber is an ante-room fourteen by twenty-one feet.

_The Council Room of the Seventy_ is entered from the corridor near its
westerly termination. The room is twenty-eight by fourteen feet, and
has one oval window on the south side. This chamber is reserved for the
use of the First Seven Presidents of the Seventies, or more accurately
stated, the First Council of the Seventy. It is furnished for its
purpose with seven chairs of a kind, an extra chair for the recorder or
clerk, a table and a prayer altar.

_The Council Room of the First Presidency and the Twelve Apostles_ is
situated on the north side of the corridor, and with its ante-room
occupies the greater part {196} of that side. The main apartment is
forty by twenty-eight feet. In the center is a prayer altar of white
wood upholstered in crimson velvet. Twelve large upholstered chairs of
oak are arranged in three quadrants of a circle around the altar. The
other quadrant is occupied by a table, behind which are three chairs
of a kind for the three presiding high priests who constitute the
First Presidency of the Church, and another chair for the Presiding
Patriarch. These pieces, with desk, table, and chair for the use of
the recorder, constitute the essential furniture of the room; all
additional pieces are decorative. The walls support several fine
paintings, among which are two canvases depicting the descent from the
cross, one of the burial of the crucified Christ, and others of scenes
in the life of the Savior. Beside these there are original canvases
showing landscape scenes of interest in the history of the restored
Church.

The ante-room to this chamber is sixteen by fourteen feet. On the north
side is seen a commemorative window of colored glass, presenting in the
central panel a splendid picture of the finished Temple, above which
appears the sacred inscription, "Holiness to the Lord." Each of the
side panels presents an escutcheon with scroll and inscriptions.[8]

_The High Council Room:_ Immediately north from the ante-room to the
chamber reserved for the First Presidency and the Twelve Apostles, is a
room twenty-five by sixteen feet, allotted to the use of the Presidency
and High Council of each of {197} the stakes of Zion included within
this district. The occupancy of this room is regulated by rule, and the
presiding bodies of each of the stakes concerned have access thereto
at appointed times, specifically for devotional service. In business
session these organizations meet elsewhere, not in the Temple. The room
is furnished with the requisite number of chairs, a table, a desk, and
an altar.

_The Main Assembly Room_, which with its vestries and the end corridors
occupies the whole of the fourth floor, is one hundred and twenty
by eighty feet in area, and thirty-six feet in height. A commodious
gallery extends along both sides, and but for the space occupied by the
stands, includes the ends. At either end of this great auditorium is a
spacious stand,--a terraced platform,--a multiple series of pulpits.
The two are alike as to finish and furniture; a description of one will
serve for both.

The stand comprises four terraces, the lowest of which is one foot
above the floor, while each of the other three has a rise of two feet.
On each of the lower three terraces is a settee or dais eighteen feet
long; the upper terrace is furnished with a settee eight feet long for
the seating of the president and his two counselors. On each terrace
is a central lectern, with a smaller desk of corresponding design on
either side. All the woodwork on these terraced platforms is hand
carved, and is finished in white and gold.

The upper stand at either end of the room is covered by a canopy,
supported by columns, and bearing on its front the designation of the
order of Priesthood to which the end is devoted. The stand at the
west end is inscribed "Aaronic Priesthood," and the one at the east,
"Melchisedek Priesthood." It will be remembered in connection with the
description of the Temple exterior that the {198} towers at the east
rise to a greater height than do those at the west. It is now seen that
this difference is in accordance with the graded orders of Priesthood,
stationed within, the Higher at the east and the Lesser at the west.

Flanking the official stands at either end of this auditorium are seats
for officials in the Priesthood not directly called to officiate in
the services of the day. The gallery and the wings of the stands are
furnished with folding chairs; the seats belonging to the body of the
auditorium are of reversible construction, so that the auditors may
face the stand in which the Priesthood officiating on the occasion
belongs.

This great room is finished in white and gold. From the paneled ceiling
large electroliers depend, and these with the cornice lights present
a total of three hundred and four electric globes. In the rear of
each stand are commodious vestries with entrances on either side. In
each corner of this imposing auditorium, is a spiral stairway leading
to the gallery; the stairway is of graceful design with hand-carved
embellishments.

_The Upper floors_: Above the level of the main assembly room with its
accessories, there are no rooms. The next floor has an elevator landing
at the west and a cross-corridor connecting the two corner towers at
both the east and west ends of the Temple, but these are all. The next
landing is on a level with the roof of the Temple, above which are only
spires and finials.

_The Four Granite Stairways_: In each of the four corner towers is a
stairway leading from basement to roof, each and every step of solid
granite. The stairs are attached to a central column of granite four
feet in diameter, and every step is set and anchored to withstand for
{199} ages any and all ordinary loosening by time. In each of these
four corner stairways there are one hundred and seventy-seven steps,
a total of seven hundred and eight in all. Each step is six feet long
with an insert of three inches at either end; at the narrow end each
step is five inches wide, and at the other end twenty inches; the steps
present a projecting tread of one inch and a half. There are broad
landings at convenient intervals in the long spiral. Each complete step
weighs over seventeen hundred pounds, and the aggregate weight of the
granite in the four stairways is over one and a quarter million pounds.
On each floor is a cross corridor ten feet in width, running north and
south, connecting the tower stairways. At the west end of the structure
are two commodious elevators running in separate shafts of granite from
basement to roof. At first hydraulic elevators were installed, but
these have been replaced by automatic electric lifts.

Be it remembered that the Temple has been built not for the present
alone. In structure it is stable and of the best construction skill
and devotion could achieve. In the interior its appearance is strictly
in keeping with the stability of the walls and in harmony with the
impressive and imposing appearance presented without. In no part is
there evidence of hurried plan or careless execution. Even the attic
rooms and muniments--but seldom used--are well and fully furnished.

However, the Temple is not beautified throughout with equal
elaboration. There has been no lavish nor unnecessary expenditure
in embellishment. The predominating intent has been that of
appropriateness. There are many rooms of plain design, furnished in but
simple style; {200} there are others in which no effort has been spared
nor cost considered to secure the essentials of grandeur and sublimity.
In no part is there a hint of incompleteness; nowhere is there a
suggestion of the excessively ornate. Every room has been planned and
constructed for a definite purpose, and both finished and furnished in
strict accordance therewith. Within this, the greatest Temple of the
present dispensation, there is no mere display, no wasting of material,
no over-ornamentation. The Temple has been planned and built as was
believed to be most appropriate to

_The House of the Lord_.

FOOTNOTES

1. Prior to 1911 the Temple was supplied with heat and light from its
own boilers and dynamos; and during that period electric generators
were operated in these rooms. Steam and electricity are now furnished
from a central plant situated immediately west of the Temple Block. See
chapter IX.

2. Compare with the "molten sea" in the Temple of Solomon, I Kings
7:23-26; II Chron. 4:3-5.

3. See Doctrine and Covenants, section 128.

4. Doctrine and Covenants. 128:13.

5. See "The Articles of Faith," XIV:1-3.

6. See Doctrine and Covenants, section 116.

7. See page 105.

8. See page 137.



CHAPTER IX

TEMPLE BLOCK

{201} Marvelous as was the achievement of the people in rearing the
great Temple, and particularly so in the commencement of the work under
conditions that appeared so generally unfavorable, the undertaking
becomes even more remarkable when we take into consideration other
building-work carried on while the Temple was in course of erection.
Not only were three other Temples begun and completed during this
period, but meeting-houses were reared all in the various wards and
stakes, and other structures of yet greater capacity were erected for
assemblies of the Church in general. The buildings constructed on
Temple Block in Salt Lake City represent in and of themselves great
undertakings when considered in the light of circumstances prevailing
at the time. Among such buildings are the existing Tabernacle; the
structure long since removed and now referred to as the Old Tabernacle,
and the Assembly Hall.

It is interesting to know that the first shelters erected for public
gatherings within what is now Salt Lake City were boweries; among these
the Old Bowery is distinctively named and known. On the 31st of July,
1847--but one week after the arrival of the pioneers in the valley of
the Great Salt Lake, a detachment of the Mormon {202} Battalion,[1]
which had just reached the settlement, or as it was even then called,
the city, built for the accommodation of worshipping assemblies a
bowery of poles and brush. This in time was superseded by a yet larger
structure of the kind, one hundred feet by sixty feet, which came to be
known in local history as the Old Bowery. It consisted of posts set up
at convenient intervals around the sides of a quadrangle, the tops of
the posts being joined by poles held in place by wooden pegs or lashed
in position by rawhide thongs, and upon this skeleton-roof, willows,
evergreens, sagebrush, and other shrubs were piled, resulting in a
covering which was a partial protection from the sun, though but a poor
barrier against wind and rain.

_The old Tabernacle_: At first this building was known as the
Tabernacle; since the erection of the present building bearing that
name, the earlier structure has come to be known as the Old Tabernacle.
It was one hundred and twenty-six feet in length by sixty-four feet
in width, and occupied the site of the present Assembly Hall in the
south-west corner of Temple Block. For its day and time it was a large
and pretentious building. As to its seating capacity, we read that at
the time of its dedication during the April conference of 1852, there
were twenty-five hundred persons present at one session. Its ceiling
was {203} arched and was supported without pillars. Many of the posts
and poles of the Old Bowery entered into the construction of the Old
Tabernacle.[2]

_The Tabernacle_: The building now so known was distinctively
designated the New Tabernacle at the time of its construction. It
was begun in July, 1864, and was so far advanced as to permit the
holding of the general conference beneath its roof in October, 1867.
This remarkable structure was planned and erected under the direction
of President Brigham Young. For it no claim of architectural beauty
is asserted; the general appearance is that of a huge inverted bowl
resting on pillars. It is in truth a vast elliptical dome supported
at the edge by massive sandstone walls and buttresses. The buttresses
measure nine feet in width or depth and three feet in thickness.
The space between the buttresses is occupied by doors, windows, and
walls; the doors open outward, thus affording ready means of exit. The
building measures two hundred and fifty feet in length and one hundred
and fifty feet in width at the center. The ceiling is seventy feet from
the floor in the middle; and from the ceiling to roof the distance is
ten feet. A capacious gallery, thirty feet wide, extends along the
inner walls and is broken at the west end only, where it gives place to
the grand organ and the seats reserved for the great choir. In contrast
with the usual methods of construction this enormous {204} gallery is
not continuous with the walls. At intervals of twelve to fifteen feet
great beams connect the gallery with the wall buttresses, but between
these beams the gallery is set forward two and one-half feet from the
inside of the walls and the open spaces are guarded by a high railing.
It is believed that the surprising acoustic properties of the building
are due in part to this feature of construction; the great dome is,
in fact, a colossal whispering gallery, as the hundreds of thousands
of visitors who have inspected the building know. When it is emptied
save for the few, the fall of a pin dropped at the focal point of the
ellipse near one end of the building may be heard at the corresponding
point near the other end. The convenient seating capacity of the
building, including that of the gallery, is nearly nine thousand,
though under conditions of crowding, congregations much larger than
this have assembled.

At the west end are the stands including the pulpits. There are really
three pulpits rising in tiers or terraces; these afford accommodations
for the Church officers of different grades in authority. On either
side of the pulpit-terraces are extended platforms for other bodies of
Priesthood. Behind the stands and pulpits, rising on either side to
the level of the gallery and occupying the space in front of the great
organ, is the choir space, seated to accommodate approximately three
hundred singers, with extra provision in the gallery for nearly as many
more.

At the west end of the building is the great organ, generally admitted
to be one of the best instruments of its class ever built. At the time
of its construction it was the largest organ in this country and the
second or third {205} largest in the world. One of the many surprising
features connected with the instrument lies in the fact of its having
been constructed by local artisans; the woodwork, including pipe and
mechanical equipment, is wholly of native material. The organ occupies
a floor-space of thirty-three by thirty feet, and rises to a height
of forty feet for the body of the organ itself, while the towers in
front reach a height of forty-eight feet. Its stops and regulators
number one hundred and ten; it contains over three thousand six hundred
pipes, which range from half an inch to thirty-two feet in speaking
length. There are four complete finger key-boards and one pedal system,
making in all five individual organs. In size and proportions the organ
comports with the great building in which it is installed; while in
tonal quality and mechanical equipment it is of an order of excellence
corresponding to the other appointments of this splendid auditorium.

The domed roof is constructed on the principle of lattice-work support,
and is self-sustaining throughout its entire extent, there being no
pillars between ceiling and floor. The roof-work is of wood, and at
the time of its construction the beams and trusses were held together
by wooden pegs and rewhide thongs. These materials were used instead
of nails from necessity rather than from choice; nails were obtainable
only as new supplies were brought in by prairie wagons, and the cost
of the long haul precluded their use. While at present there are many
larger roof-spans in the great buildings of the country, most of the
more recent structures are of steel; and it is doubtful if ever there
has been made a more stable structure of its kind consisting wholly of
wood.

_The Assembly Hall_: In the south-west corner of {206} Temple Block
stands the Assembly Hall, a substantial structure designed for
congregations of smaller size than those requiring the great Tabernacle
auditorium. During the summer of 1877 the Old Tabernacle, about which
so many pleasant memories had clustered, was removed to make room for
the new building. The Assembly Hall was begun in the year named, and,
though meetings were held in the unfinished structure, it was not until
1882 that the building was ready for dedication. The edifice is one
hundred and twenty by sixty-eight feet, including the extreme recesses.
The walls are of granite from the quarries in Cottonwood canyon.

_General Service Plant_: All the buildings at present occupying Temple
Block, together with many others on adjoining squares, are supplied
with steam, hot-water, and electric current for light, heat, and power,
from an independent plant situated near the middle of the city square
immediately west from Temple Block. From this plant great subterranean
tunnels lead to the several buildings connected therewith. The main
tunnel is six feet six inches in height, by five feet six inches in
width; through this run all pipes for steam and water, ammonia pipes
for cooling purposes, and, in addition, a full equipment of electric
conductors. The diverging branch-tunnels are each six feet six inches
by four feet. The buildings supplied from this plant with electric
light, heat, and power, and with steam and hot water, are the following:

1. All the buildings on Temple Block, comprising the great Temple and
its accessories, viz., the Annex, the conservatory, the gate house or
porter's cottage, the Tabernacle, the Assembly Hall, and the Bureau of
Information.

{207} 2. All the buildings belonging to the Latter-day Saints'
University, comprising the Business College, Barratt Hall, the Brigham
Young Memorial Building, and the Lion House.

3. The Bishop's Building, and the old Tithing Office or Bishop's Store
House, now used for work in connection with the Latter-day Saints'
University.

4. The Deseret Gymnasium.

5. The offices of the First Presidency of the Church, together with the
official residence of the President, known as the Bee Hive House. These
buildings are situated at a distance of two and one-half city squares
from the main plant.

6. The large and famous hostelry, the Hotel Utah.

7. The Deseret News Building and the Deseret News Annex.

8. The Vermont Building.

9. The Sharon Building, and several other smaller structures.

The entire length of the tunnel system is over fourteen hundred feet,
and the tunnels are constructed of reinforced concrete with walls six
inches thick. From this brief and partial description, it will be seen
that the equipment of buildings occupying or adjoining Temple Block, is
commensurate and adequate.

FOOTNOTES

1. The Mormon Battalion was a body of five hundred men furnished by the
migrating people on demand of the general government to assist in the
war between the United States and Mexico. The Battalion was mustered
into service in July, 1846, and formed part of the forces commanded
by General Stephen F. Kearney. The main part of the Battalion marched
from Fort Leavenworth to Santa Fe, and arrived in southern California
during January, 1847. A detachment from this band, comprising those who
had become disabled while on the march, had wintered at Pueblo; this
body reached Salt Lake Valley in July, 1847, but a few days after the
entrance of the Pioneers.

2. Descriptions of the Old Tabernacle and accounts of the proceedings
incident to its dedication and opening for public use appear in the
"Deseret News" of that time, April, 1852. Reprints in part appear in
the "Latter-day Saints' Millennial Star," Vol. XIV, Nos. 22 and 23,
July 24th and 31st, 1852. These accounts comprise also synopses of
the minutes of the general conference of the Church for that year and
include the dedicatory prayer.



CHAPTER X

OTHER UTAH TEMPLES

{208} Of the sanctuaries reared by the Latter-day Saints, the
great Temple at Salt Lake City has been the first to be considered
specifically and in detail in these pages. This course has been
followed because of the fact that among modern Temples the one at Salt
Lake City is the largest, the costliest, and by far the most generally
known; and moreover, as already stated, of the four Temples thus far
erected in Utah this was the first begun and the last finished. While
it was in course of construction three other Temples were proposed,
planned, built, dedicated, and opened to sacred ordinance service.
These are known from their locations as the St. George Temple, the
Logan Temple, and the Manti Temple. The sequence in which they are
named is the order in which they were completed and opened; it will be
convenient to follow this order in further considering them.

Each of the three is constructed on the same general plan, and for
similar specific purposes. While they are of varying richness, and each
is smaller and less elaborate than the great Temple at Salt Lake City,
their appointments and equipment are essentially the same. No detailed
description of internal arrangements or furnishings will be attempted,
as such would be little more than a reiteration in part of what has
been said.

THE ST. GEORGE TEMPLE

{209} The city of St. George, the county seat of Washington county,
Utah, is situated near the southwesterly corner of the State, about
two hundred and seventy miles from Salt Lake City in a direct line,
and three hundred and thirty as the road runs. Before the walls of the
Temple at Salt Lake City had been carried above the basement story, the
erection of a Temple in the southern part of the Territory of Utah had
been fully determined. The site for the St. George Temple when selected
by President Brigham Young lay in the suburbs of the city. The grounds
comprise an entire city block of six acres.

On Thursday, November 9th, 1871, President Brigham Young and his
First Counselor, George A. Smith, together with Erastus Snow, then
President of the Southern Mission, Joseph W. Young, then President of
the St. George Stake of Zion, a goodly number of other bearers of the
Priesthood, and the general public, dedicated the site and broke ground
preparatory to laying the foundation of the building. After the prayer,
which was offered by Elder George A. Smith, President Brigham Young
addressed the people. From the report of his remarks the following
excerpts are taken, as they furnish an illustration of the earnestness
with which the commission to build Temples was regarded, and of the
practical nature of what the people considered to be their duties as
members of the Church. The President urged a concentration of effort on
the part of the people in the work, and continued:

    "The idea may arise that this is a hard land in which to get a
    living. Now I am very thankful for the land just as it {210} is.
    I am glad that it is just as it is. It is a splendid country to
    rear Saints in. Among our other duties we have to build a temple
    here. I advise that the Bishop of this city, the Bishop of Santa
    Clara, and the Bishop of Washington, apportion labor among the
    members of their respective wards to excavate the ground for the
    foundation of the temple, and to haul rock, sand, clay and other
    material. If the brethren undertake to do this work with one heart
    and mind, we shall be blessed exceedingly, and prospered of the
    Lord in our earthly substance. Now, if the people present are one
    with the First Presidency in this work, and will unite with them
    to prosecute the labor of building this temple, by faith, prayers
    and good works, let all, brethren and sisters, manifest it by the
    uplifted hand."

The people with one accord raised their hands. The official record
continues as follows:

    "President Young took a shovel in his hand and said, pointing to
    the stake which had previously been driven in the south-east corner
    of the building site: 'Immediately under this stake and in the
    foundation will be placed a stone containing sacred records, and
    immediately over this stake, when the building is completed, will
    be placed another stone containing records of the temple' He then
    said, suiting the action to the word: 'I now commence by moving
    this dirt in the name of Israel's God.' All the people said 'Amen.'"

An address was delivered by Elder Erastus Snow in which he called to
mind the promises and prophecies made ten years before, relative to the
prosperity that would attend the people in the southern region, and
furthermore he pointed out the fulfilment of many of the predictions.
Then followed the solemn Hosanna shout.

Work on the excavation began immediately; on the afternoon of the
very day of dedication, plows and scrapers {211} were put in action.
As announced at the time of the dedication of the site, the following
specifications as to dimensions and construction had been decided upon:

    "Outside measurement, 142 feet long by 96 feet wide, including the
    buttresses, and 80 feet high to the top of the parapet. It will be
    built of stone, plastered outside and inside. There will be a tower
    in the center of the east end, and on the extreme corners of the
    same end, right and left of the tower, are cylindrical staircases;
    one side of the stairs rests in the cylinder, the other side in a
    newel in the center of the cylinder. The roof will be flat, and
    covered with roofing similar to that on the New Tabernacle in Salt
    Lake City. The building will consist of two stories and a basement.
    The two main rooms or halls, one over the other, will each be 100
    feet by 80 feet. The ceiling of these will be arched, resting
    upon columns, and so constructed as to admit of sixteen rooms for
    council and other purposes in each of those two main stories. The
    height of the main ceiling in the centre is 27 feet; the height
    of the other ceilings about 9 feet. The basement will contain the
    font, and will be used for ceremonial purposes."[1]

A record-stone was placed at the south-east corner of the building, and
therein were deposited, on March 31, 1873, a metallic box containing
copies of the scriptures and other publications of the Church, together
with a silver plate bearing the following inscription:

    "Holiness to the Lord.

    "The Church of Jesus Christ of Latter-day Saints was organized and
    established agreeable to the laws of our country, {212} by the
    will and commandments of God, on the sixth of April, 1830. Which
    commandments were given to Joseph Smith, Jr., who was called of
    God, and ordained an Apostle of Jesus Christ, to be the first Elder
    in the Church.

    "Joseph Smith, Jr., President, with his brother Hyrum, Patriarch of
    the whole Church, suffered martyrdom in Carthage, Illinois, June
    27th, 1844, and the Church was driven into the wilderness in 1846."

Then followed the names of all the general authorities of the Church as
at that time constituted.[2]

To the specifications given in the foregoing it is necessary to add
only the following to make the description fairly complete. The tower
is thirty-one feet square; the vane on the tower is one hundred and
seventy-five feet from the ground. The foundation of the entire
basement story consists of a black basaltic lava, a rock occurring
abundantly in the region and well adapted to the purpose. The soil
of the place is sandy and heavily impregnated with alkaline mineral
salts; and no rock that readily undergoes disintegration, either
through abrasion or as the result of a solution of cementing material,
is suitable for foundation work in this soil. The foundation of the
building extends below the ground-level ten feet. About two-thirds of
the east end and a portion of the northerly side rest on bed-rock in
place; throughout the rest of its extent the foundation is laid on a
thick layer of broken volcanic rock firmly compacted under the blows
of a nine-hundred-pound pile driver. A capacious drain encircles the
building and connects with a yet larger drain fifty feet easterly from
the square tower. The foundation is twelve {213} feet wide at the
bottom, and the walls are gradually diminished in width so that at the
level of the basement window sills they have a thickness of three feet
eight inches. Above the basement story the building is constructed
of the fine red sandstone of the region, from quarries specifically
located and opened for this work. Timber and lumber had to be hauled by
team from distances of from seventy to ninety miles.

The Temple stands in the open plain on but a slight elevation,
practically devoid of all the prominence that belongs to a commanding
position of altitude. The ground on which the building rests, as well
as the region for miles round about, is of a prevailing dark-red color;
and this, too, is the color of the sandstone of which the Temple
is built. Naturally, the building as a whole would blend with its
surroundings, so as to be practically invisible from even a moderate
distance. A contrast has been afforded by whitening the walls; and as a
result the structure has become a striking feature of the landscape.

As to the interior it may be sufficient to say that all the ordinance
work connected with baptism, ordination, endowment, and sealing,
as performed in the Temple at Salt Lake City, is administered in a
similar manner in this Temple, and provision therefor is made. For
all the sacred ordinances there is ample equipment of rooms and
furnishings. The basement floor is divided into fourteen rooms of which
the baptistry or font-room, thirty-five by forty feet, is one of the
largest and most important. As is usual, the baptistry is situated
below the general level of the assembly rooms. Also as in the other
temples, the baptismal font rests upon twelve oxen of cast iron,
which occupy a depression slightly below the floor. The font, {214}
oxen, iron stairs, and all accessories, weighing in all over eighteen
thousand pounds, were cast in Salt Lake City and were hauled by team
thence to St. George. The entire baptistry equipment was the personal
gift of President Brigham Young.

Above the basement there are two stories. In each of these there is
one main room ninety-nine by seventy-eight feet inside measurement,
with an arched or elliptical ceiling twenty-seven feet from the floor
in the center. Flanking this main apartment on either side are a
number of smaller rooms used for ordinance work and as assembly rooms
for councils of the Priesthood. The large room on the middle floor
corresponds in use to the splendid Celestial Room already described
as a prominent feature of the Temple at Salt Lake City. In the same
way the large room on the upper floor corresponds to the main assembly
room on the fourth floor of the Salt Lake City Temple, and is provided
with pulpits at both east and west ends, the former devoted to the use
of the Higher or Melchisedek Priesthood, the latter reserved for the
officials of the Lesser or Aaronic order of Priesthood.

Adjoining the main building is an accessory structure known as the
Annex; this is seventy-four feet long by twenty-four feet wide,
exclusive of a "lean-to" on the east side, which is forty-three feet by
nine feet. The Annex was built in 1882. It contains boiler and engine
rooms, apartments for the guard, a refectory for the accommodation of
workers, recorder's offices, etc.

The St. George Temple was built by free-will offerings and by
appropriations from the tithings of the people. In one year,
specifically the year 1875, over one hundred and twenty-three thousand
dollars were expended {215} in the work, and the total cost of the
completed building was considerably more than five hundred thousand
dollars. The structure was practically finished by the close of 1876.
Some parts were dedicated on January 1, 1877, so as to permit of
certain ordinance work to be done before the dedication of the building
as a whole, which event occurred on the sixth of April following. At
the preliminary dedicatory service, January 1, 1877, twelve hundred
and thirty persons were in attendance. Music, some of which had been
specially composed for the occasion, was rendered by the choir, and
dedicatory prayers were offered by members of the Council of the Twelve
as follows: by Elder Wilford Woodruff in the basement story; by Elder
Erastus Snow in the main room of the story next above the basement; by
Elder Brigham Young, Jr., in the room designated as the sealing room.
Addresses were delivered by Elders Erastus Snow, Wilford Woodruff, and
by President Brigham Young.

Baptisms for the dead were first administered in the St. George Temple
on January 9, 1877; and endowments for the dead were begun two days
later.

Proceedings incident to the dedication of the Temple as a whole began
on the 4th of April, 1877, and terminated on the sixth, the last day's
assembly being held in connection with the annual conference of the
Church, which conference had been appointed to be held at St. George,
in view of the dedication. On the fourth and fifth of the month general
assemblies were held in the Temple during both forenoon and afternoon,
each session {216} marked by the rendition of special music and by
inspired addresses from the Church leaders. At ten in the morning on
Friday, April 6th, the general conference was opened in the Temple.
The presiding officers of the several quorums occupied the stands
exclusively allotted. There was but little in the way of special
addresses, two days having been devoted to the work of instruction and
preliminary preparation. The dedicatory prayer was offered by Daniel H.
Wells, Second Counselor in the First Presidency of the Church.[3]

THE LOGAN TEMPLE

Scarcely had the St. George Temple been finished and opened to the
sacred ordinances for which it had been built, when another House of
the Lord was begun by the Latter-day Saints, this at Logan in the
northern section of the long-time Territory and present State of Utah.
The St. George Temple was dedicated on the 6th of April, 1877; the
Logan Temple was begun on the 19th of September in the same year.

The city of Logan is the county seat of Cache county and the
distributing center for the rich and beautiful Cache valley, a valley
that has won for itself the distinguishing name of the Granary of
Utah. Logan is sixty-six miles on a straight line from Salt Lake City,
and one hundred and two miles as the railway runs. The Temples of St.
George and Logan are therefore three hundred and thirty-six miles apart
in a direct line. Logan is prominent in the valley by virtue of its
commanding situation; {217} it occupies the delta and adjoining terrace
built by the mountain stream that flowed from the canyon into old Lake
Bonneville, and commands a view of the entire valley with the majestic
mountain-wall in the background. The Temple occupies a position of
prominence in the city, situated as it is upon one of the higher
terraces locally known as the Bench, and visible from practically all
points in the great valley. The grounds comprise an entire city block
of eight acres; and the Temple stands in the north-east quarter of this
block.

The site of the Logan Temple was dedicated on May 17, 1877, under
the direction of the Presidency of the Church and the Council of the
Twelve Apostles. There were in attendance the full First Presidency,
composed of President Brigham Young and his counselors, John W. Young
and Daniel H. Wells; also John Taylor, president of the Council of the
Twelve; Orson Pratt and other members of that Council, together with a
large concourse of people. The dedicatory prayer was offered by Elder
Orson Pratt, after which Counselor John W. Young broke the ground and
threw out the first spade-full of earth; in this ceremonial moving of
the soil he was followed by Counselor Daniel H. Wells and President
John Taylor. Brief addresses were delivered by President Brigham Young
and by Elders Daniel H. Wells and John Taylor. The remarks of Brigham
Young, expressive of the purpose for which temples are built and of
the unselfish spirit in which the work was to be prosecuted, were as
follows:

    "We have dedicated this spot of ground upon which we expect to
    erect a temple in which to administer the ordinances of the House
    of God. Into this house, when it is {218} completed, we expect to
    enter to enjoy the blessings of the Priesthood and receive our
    anointings, our endowments and our sealings; and the brethren will
    be sealed to brethren to continue the links and make perfect the
    chain from ourselves to Father Adam. This is the object of the
    temple which we are about to commence building at this place. We
    require the brethren and the sisters to go to with their might and
    erect this temple; and from the architect to the boy who carries
    the drinking water to the men that work on the building, we wish
    them to understand that wages are entirely out of the question. We
    are going to build a House for ourselves and we shall expect the
    brethren and sisters, neighborhood after neighborhood, ward after
    ward, to turn out their proportion of men to come here and labor as
    they shall be notified by the proper authorities.

    "This may be called a temporal work, but it pertains to the
    salvation of ourselves as well as our friends who have passed
    behind the veil, and also the generations who are to come after us.
    We can carry this temple forward with our labor without any burden
    to ourselves if our hearts are in the work and we will be blessed
    abundantly in doing so. We will be better off in our temporal
    affairs when it is completed than when we commenced, and than we
    would be if we did not build it. The time we enjoy is the Lord's,
    but we have permission to direct its use according to our good
    pleasure. When the brethren come to work on this temple they may
    expect to be blessed of the Lord according to their faith.

    * * * * * * *

    "We pray for you continually that you may be blessed. I feel to
    bless you according to the power and keys of the Holy Priesthood
    bestowed upon me and my brethren with me, heart and hand, and all
    the Saints feel to say 'Amen.' Feel to bless each other, feel to do
    the work of the Lord and dismiss the narrow, contracted, covetous
    feelings that are so interwoven with the feelings of our natures.
    It seems hard to get rid of them but we must overcome them and
    unite ourselves together in the holy order of God that {219} we
    may be Saints of the Most High, that our interests, our faith and
    labors may be concentrated in the salvation of the human family.

    "Brethren and sisters, try to realize these things. Awake and lay
    these things to heart. Seek the Lord to know His mind and will and
    when you ascertain it also to have the will to do it. God bless
    you. Amen."

On Monday, May 28, 1877, the work of excavation was begun. Workmen were
supplied by wards of the Logan Temple District, which at that time
comprised the Cache, Box Elder, and Bear Lake Stakes of Zion. Besides
giving of their time and energy,--gifts known as labor donations,--the
people contributed freely of cash, livestock, merchandise, and
farm produce, and their contributions were supplemented by liberal
appropriations from the general Church funds. Truman O. Angell, Jr.,
was the architect. Rock-laying began on July 20, 1877, on what was
known as the extension--a building eighty feet by thirty-six feet in
area and twenty-three feet high, lying immediately north of the Temple
proper and connected therewith; this has been used since the completion
of the Temple for engine room, office, reception, and assembly rooms,
thus corresponding to the Annex of the Temple in Salt Lake City.

On September 19, 1877, the corner stones were laid under the immediate
direction of John Taylor, president of the Council of the Twelve.
President Taylor laid the south-east corner stone and Franklin D.
Richards offered the dedicatory prayer thereon. The south-west corner
stone was laid by Edward Hunter, Presiding bishop of the Church, and
the dedicatory prayer thereon was offered by his counselor, Leonard
W. Hardy. The north-west corner stone was laid by George L. Farrell,
president of {220} the High Priests' quorum of the Cache Stake of
Zion, and the accompanying prayer was offered by Moses Thatcher, of
the Council of the Twelve. The north-east corner stone was laid by
Albert P. Rockwood, one of the First Council of the Seventy, and the
accompanying prayer was offered by Horace S. Eldredge, another member
of the First Council of the Seventy.

The Temple as it stands is one hundred and seventy-one feet long,
ninety-five feet wide, and eighty-six feet high at the square, with
an octagonal tower at each corner one hundred feet high, and a large
square tower at each end. The tower at the west end is one hundred and
sixty-five feet, and that at the east one hundred and seventy feet
high. In this feature of the east tower being higher than that at the
west the Logan Temple resembles the greater structure at Salt Lake
City. Massive buttresses strengthen the walls, and the masonry is of
the best. As to architecture, the Temple may be described as belonging
to the castellated style.

The rock used in the building was brought from the mountain quarries
near by, and is a very hard, compact, dark-colored silicious limestone,
locally called fucoid rock from its content of fossilized marine plants
known as fucoids. A more typical limestone was used for the arches
and for the uprights and lintels of doors and windows, this material
being susceptible of a better dressed surface than was possible with
the silicious rock. Watertables, string-courses, and the caps of
battlements and towers, consist of a light buff sandstone, brought from
quarries near Franklin, Idaho. As the rock used in the walls is of
diversified color the entire exterior has been painted in buff.

{221} The lumber used in the building was obtained from Logan canyon
and was prepared at the Temple saw-mill, which had been specially
installed for the purpose. An interesting sidelight is thrown on the
spirit of earnestness with which the people went about this work of
temple building, by the fact that even the saw-mill was ceremonially
dedicated when first put in commission. All the lumber used was
selected, and, as nearly as possible, was chosen so as to be free
from defect. The principal varieties are red pine for the heavier
work and white pine for such interior construction as stands and
altars. The framework of the roof is of the best red pine, and is of
ingenious construction, spanning a distance of ninety-five feet without
under-pinning. At first the roof was covered with sheet-metal, but this
proved unsatisfactory because of leakage due to fractures resulting
from variations in temperature; and the old but efficient style of
shingle roof was finally substituted. The workmanship throughout is
high class; indeed it is said that after nearly thirty years not a door
has been known to sag or a wall to crack. The total cost of the Temple
when completed was approximately seven hundred thousand dollars.

The building has five full stories. The basement story is occupied by
the font room and adjoining dressing rooms. In common with the practise
followed in Latter-day Saint Temples generally, the font is supported
on twelve oxen of cast-iron which stand in a well beneath the general
level of the floor. From the basement level rise at intervals of a few
feet a number of rooms used in ceremonial work. Thus, about eight feet
above the basement floor is the room corresponding to the Lower Lecture
Room, four feet higher one corresponding to the Garden {222} Room, and
five feet higher one corresponding to the World Room, and yet ten feet
higher a room corresponding to the Upper Lecture Room or Terrestrial
Room, as already described in connection with the Temple at Salt Lake
City. The rest of the space in the first and second stories is occupied
by offices for the president of the Temple, the recorders and other
officials, library room, etc. The third story is occupied by what is
known as the C Room, which corresponds to the Celestial Room elsewhere
described. As in other Temples this is the most splendidly finished of
all the large rooms. Connecting with this room on the east side are
three small apartments used in the sealing ordinances.

The fourth floor is wholly occupied by the main assembly room with its
vestries and ante-chambers. The assembly room itself is one hundred and
four feet long by ninety-five feet wide, and the ceiling is thirty feet
high. At the east is a large elevated platform with stands or pulpits
reserved for the officers of the Melchisedek Priesthood, and at the
west is a corresponding platform with stands devoted to the officers of
the Aaronic Priesthood. The auditorium is occupied by reversible seats,
allowing the audience to face either way according to the nature of
the services at any time,--whether conducted by the Higher or Lesser
Priesthood. This room provides for the comfortable seating of fifteen
hundred people. The fifth floor comprises detached rooms in the east
and west towers. There are no rooms in the main body above the assembly
room on the fourth floor already described.

The Logan Temple was seven years in building. On May 17, 1884, the
structure was dedicated to the service of the Lord and immediately
thereafter was opened for {223} sacred ordinances. The dedicatory
services lasted three days, that is to say, services were held on each
of two days following the official dedication, and on these later days
the dedicatory prayer was read to the assembly. The ceremonies and
services attending the dedication were held in the large assembly room
on the fourth floor, and the seating capacity of the great auditorium
was taxed to the utmost at every meeting. President Brigham Young
had died before the laying of the corner-stone, and the building of
the Temple had been prosecuted at first under the administration of
the Council of the Twelve, which, on the dissolution of the First
Presidency becomes the presiding council of the Church, and later
under the direction of the new First Presidency. On the day of the
dedication the prayer was offered by President John Taylor, after
which his Counselors, Elders George Q. Cannon and Joseph F. Smith,
made addresses, and they were followed by Elders Wilford Woodruff and
Lorenzo Snow of the Council of the Twelve Apostles. A brief address
was then delivered by President John Taylor, after which the stirring
Hosanna shout was rendered. Benediction was pronounced by John Smith,
the Presiding Patriarch.[4]

THE MANTI TEMPLE

Before construction work had been begun on the Logan Temple,
preparations were in progress for the erection of another House of
the Lord. Manti, the chief city of Sanpete County, situated about
one hundred and four miles southerly from Salt Lake City in a direct
line, {224} and one hundred and thirty miles by rail, was selected
as the place of this new sanctuary. In a circular issued by the
First Presidency and the Council of the Twelve, October 25, 1876,
the boundaries of the Manti Temple district were specified, as the
following shows:

    "We feel led to say to the Latter-day Saints throughout these
    mountains, let us arise and build temples unto our God at such
    places as He shall designate, into which we and our children can
    enter and receive those blessings that He has in store for us. Let
    the Bishops of the settlements in Washington, Kane, Iron, Piute,
    Beaver, Millard, Sevier, Sanpete and Juab counties call the people
    of their wards together and ascertain from them how much each
    one is willing to do in labor and means, monthly, quarterly, and
    annually, toward the erection of a Temple at Manti, Sanpete County."

Let it not be forgotten that at this time the people were putting forth
strong efforts to complete the temple at St. George, and were taking
preliminary steps toward the erection of that at Logan; and throughout
this period the greatest temple of all was in course of construction at
Salt Lake City. Yet, notwithstanding the weight of these duties, which
many would call tasks if not burdens, the call of authority was heard
directing another great undertaking of the kind.

As to the location of the precise site on which the Manti Temple should
stand, a decision had been reached in a council of the authorities
held at Ephraim, June 25, 1875, and the spot known as the Manti Stone
Quarry had been reserved for the purpose. The spot so designated is the
termination or point of a hill, which in turn appears as the spur of
a low range of hills, marked by the outcrop of a well stratified and
evenly bedded deposit of oolite. This is a granular rock, the separate
particles of which are {225} minute spheroids consisting of concentric
layers of calcium carbonate; the stone appears under a lens not unlike
fish-roe, hence the name oolite, literally meaning egg-stone. The
selection of this spot on which to found the temple meant that the
structure would literally be built upon the rock,--upon rock in place,
upon an unbroken and undisturbed terrane. The temple was to consist of
stone found at the spot, cut and shaped for beauty and service. The
material is admirably adapted for the purpose; readily quarried, easily
tooled, and withal attractive both in texture and color. The Manti
oolite is of uniform grain and of a fine cream color. It has been used
extensively for the erection of some of the more pretentious residences
in Salt Lake City and, moreover, is the material of the Annex to the
Salt Lake Temple, and of the window-facings and other trimmings of the
great granite structure.

The site at Manti was dedicated April 25, 1877. In the presence of
many of the general authorities of the Church and hundreds of other
people, President Young, standing at the south-east corner of the
temple lot, broke ground and dedicated the site by solemn service, he
himself offering the prayer.[5] He then gave brief instructions as to
further procedure, emphasizing the fact that the temple was to be built
by the labor of the people and as a free-will offering, and that work
thereon was not to be made a means of profit. His address, so clearly
illustrative of the peculiar regard with which the Latter-day Saints
invest the great commission they hold to build temples unto the Lord,
follows:

    {226} "We now call upon the people, through the several bishops
    who preside in this and the neighboring settlements, for men to
    come here with teams and wagons, plows and scrapers, picks and
    shovels, to prepare this ground for the mason work. Let this work
    be commenced forthwith; and as soon as possible we shall expect
    from 50 to 100 men every working day throughout the season to labor
    here.

    "We intend building this temple for ourselves, and we are
    abundantly able to do it; therefore no man need come here to work
    expecting wages for his services. The neighboring settlements will
    send their men, and they can be changed whenever, and as often as,
    desirable; and they can get credit on labor tithing or on donation
    account for their services, and we expect them to work until this
    temple is completed without asking for wages. It is not in keeping
    with the character of Saints to make the building of temples a
    matter of merchandise.

    "We want to rear this temple with clean hands and pure hearts, that
    we, with our children, may enter into it to receive our washings
    and anointings, the keys and ordinances of the holy Priesthood, and
    also to officiate in the same for our fathers and mothers and our
    forefathers who lived and died without the gospel, that they with
    us may be made partakers of the fruits of the tree of life, and
    live and rejoice in our Father's kingdom. The gospel is free, its
    ordinances are free, and we are at liberty to rear this temple to
    the name of the Lord without charging anybody for our services.

    "We call upon the sisters also to render what assistance they can
    in this matter. They can do a great deal by way of encouraging
    their husbands and sons, and also by making clothing of various
    kinds for them, and in otherwise providing for them while they are
    working here.

    "Now, Bishops, if any person should inquire what wages is to be
    paid for work done on this temple, let the answer be, 'Not one
    dime.' And when the temple is completed, we will work in God's holy
    house without inquiring what we are going to get, or who is going
    to pay us, but we will trust {227} in the Lord for our reward,
    and he will not forget us. 'Behold the fowls of the air (says the
    Savior) for they sow not, neither do they reap, nor gather into
    barns; yet your heavenly Father feedeth them. Are ye not much
    better than they?'

    "Let this work be commenced without delay. Building cannot be
    performed here in the winter, as in St. George. The rearing of this
    temple will have to be done in the milder portions of the season,
    when the air is free from frost.

    "God bless you, brethren and sisters; we hope and pray that you
    will be inspired to perform this work with honor to yourselves
    and glory to God. This is the work of the latter days that we are
    engaged in, and this is the way that Zion is to be built up. We
    will continue our labors at home, and we will carry the gospel to
    all the nations of the earth, to the whole house of Israel, and the
    good work of redemption and salvation will continue until all is
    completed, and Jesus presents the kingdom to the Father. Amen."[6]

The beginning of excavation was marked by a further ceremony of
prayer. We read that at 8 a.m., April 30, 1877, about one hundred
people assembled upon the temple site where all kenlt while prayer
was offered, after which the men and horses entered upon the work of
preparing for the foundation of the great structure. The peculiar
location required the construction of terraces or other form of graded
ascent leading from the level of the valley to the temple hill. By
December, 1878, four terrace walls were completed in the rough, and
by April following the excavation for the foundation was ready. The
terrace structure has been substituted by a uniform slope with a
retaining wall below.

On April 14, 1879, the corner-stones were laid. President {228}
Young, under whose direction each of the temple sites in Utah had
been selected and work thereon begun, had passed from earth; and
a new First Presidency had not been inaugurated at this time. The
presiding authority in the Church was the Council of the Twelve
Apostles, of which Council John Taylor was president. On the day named
a large body of people assembled near the temple site and, forming
in procession, moved to the south-east corner of the grounds. There,
after appropriate preliminaries of singing and prayer, an address was
delivered by Elder Erastus Snow, one of the Twelve, Wm. H. Folsom,
the architect-in-charge, laid the south-east corner-stone, and Elder
Lorenzo Snow of the Council of the Twelve offered the prayer thereon.
This being regarded as the chief corner-stone, it was designated as
the record stone. In a cavity previously prepared, Church publications
and other literature were deposited and sealed up before the stone
was officially laid. Bishop Edward Hunter, the Presiding Bishop of
the Church, laid the south-west stone, and his counselor, Leonard W.
Hardy, pronounced the prayer. Elder F. W. Cox, president of the High
Priests' quorum of the Sanpete Stake, then laid the north-west stone,
and Elder Canute Peterson, president of the stake, offered the prayer.
Elder Horace S. Eldredge of the First Council of the Seventy, laid the
north-east stone, and his associate in that Council, Elder John Van
Cott, pronounced the dedicatory prayer. The services were witnessed by
approximately four thousand people.

From the laying of the foundation stones to the completion of the
building, the work progressed without serious hindrance. As it stands,
the structure is one hundred and seventy-one feet in length, and
ninety-five feet in {229} extreme width. From the top of the first
water-table to the square the height of the building is seventy-nine
feet; the water-table is three feet above the ground. The walls are
three and a half feet thick at the base with buttresses four feet in
thickness, and both walls and buttresses narrow as they rise. At the
square the walls are three feet and the buttresses two feet six inches.
The main front of the building is toward the east, as is the case with
all existing temples; nevertheless, the doorways most commonly used
and the entrance from the Annex are at the west. The foundation on the
east end abuts against the hill; and this end of the structure is seen
in its entirety by those only who climb the hillside to a commanding
position. A tower at the east rises to the height of one hundred
and seventy-nine feet; the tower at the west end is ten feet lower.
Each of these towers is thirty feet square at the base. The grade or
ground-level surrounding the Temple is a little over sixty feet higher
than that of the street at the foot of the hill on which the building
stands. The drive-way at the east end is at the elevation of the short
flights of steps which rise to the doorways on the level of the main
assembly room on the top floor.

Adjacent to the main structure and connecting therewith is the Annex
building, one hundred feet in length, forty feet in width, and of but
one story. In this building is installed the apparatus for heating, and
herein also are provided reception rooms, offices, and an assembly room
for preliminary services. The Temple is furnished with its own water
supply from perennial springs situated in the hills at a distance of a
little over a mile.

In the interior the rooms are practically counterparts of those already
described in connection with other Temples. {230} The main assembly
room on the upper floor has a seating capacity for over fifteen hundred
persons. The estimated cost of the building as it stood ready for
dedication was one million dollars.

Dedicatory services were set for May 21, 1888. From accounts published
at the time it is plain that the interest in the great event was
intense. Thus we read:

    "From an early hour on the 21st of May people began to assemble on
    the hill east of the Temple, at which admission was to be gained,
    and by 9:30 the grounds were black with people. The day was lovely,
    the threatened rain of the night preceding having passed away. As
    for two days before, all the roads leading to Manti were clouded
    with incoming teams, each loaded with living freight bound for the
    dedication."[7]

President John Taylor who, as the presiding officer of the Council
of the Twelve Apostles had directed the laying of the corner-stones,
and who afterward became the President of the Church, had died in
July, 1887. Again The Church of Jesus Christ of Latter-day Saints was
without an organized First Presidency of three, and at the time of
the dedication of the Manti Temple, the Council of the Twelve was the
presiding quorum[8] of the Church. Wilford Woodruff was at this time
the president of the Council of the Twelve.

The services began at 11 a. m., by which time the {231} great room
was filled to its utmost capacity. The principal feature, of course,
was the dedicatory prayer, which was offered by Elder Lorenzo Snow of
the Council of the Twelve. Addresses were delivered by the Presiding
Patriarch of the Church, by several of the Council of the Twelve
Apostles, and by other prominent brethren in the Priesthood. On account
of the large numbers desiring to attend, services were repeated on
the two days following, May 22 and 23. On each of these occasions
the dedicatory prayer was read, hymns and anthems were rendered and
addresses given by speakers chosen by the presiding authorities. On the
first day the actual services occupied five hours, and over seventeen
hundred people attended. Many of the Saints testified to remarkable
manifestations of Divine power which they witnessed on this grand and
solemn occasion.

    "On the first day, just as Professor Smyth was concluding the
    voluntary--a selection from Mendelssohn--a number of the Saints in
    the body of the hall and some of the brethren in the west stand
    heard most heavenly voices singing. It sounded to them as angelic,
    and appeared to be behind and above them, and many turned their
    heads in that direction wondering if there was not another choir in
    some other part of the building. There was no other choir, however.
    * * *

    "Some of the Saints saw the spirit of Presidents Young and Taylor,
    J. M. Grant, and others in the Temple, and the heads of some of the
    speakers were surrounded by a halo of heavenly light during the
    services. The saints enjoyed a spiritual feast extending through
    the three days, and many shed tears of joy while listening to the
    testimonies and admonitions of the servants of God. There can be no
    question but that God has accepted the Manti Temple at the hands of
    His Saints and will bless all who have in any {232} degree assisted
    to build it, or who, not having the means to assist, have said in
    their hearts, 'I would have helped if I could.'"[9]

Work on the grounds has been carried on of late years, to the greater
beautification of the site. A magnificent stairway has been constructed
from the grade of the street to the level of the Temple threshold. This
stairway is twenty feet in width with retaining walls on either side,
connecting with large square pillars at each landing. The steps have
a tread of twelve inches and a rise of six, and of these there are
one hundred and twenty-five. There are nine landings between top and
bottom, each six feet wide. The top of the stairway connects directly
with the roadway surrounding the Temple. The stairway, its walls and
pillars, are all constructed of cement; and cement walks encircle the
buildings.[10] Scattered over the lawn which occupies the slope on the
west are attractive trees and shrubs; each of these is planted in a
hole excavated for the purpose in the solid rock. The soil for shrubs,
grass, and flowers is foreign to the place.

On May 28, 1888, the Manti Temple was opened for ordinance work and
from that time to the present this work has been in progress without
interruption except that incident to the regular recess periods each
year.[11]

FOOTNOTES

1. See "Dedication of St. George Temple Site," by James G. Bleak,
Historian of Southern Mission, published in the "Latter-day Saints'
Millennial Star," Liverpool, England, Volume XXXVI, No. 16, April 21,
1874. See also an earlier publication, in the "Star," Volume XXXIII,
No. 51, Dec. 19, 1871.

2. See "Deseret News," Vol. XXIII, p. 152. See also an interesting
article based on information furnished by George Kirkham, Jr., "Deseret
News," Vol. XXV, p. 193.

3. For the compilation of many of the facts herein presented regarding
the St. George Temple the writer is indebted to Elder David H. Cannon,
President of the Temple, and his associates.

4. For assistance in compiling data relating to the Logan Temple the
writer is indebted to the presiding officer, President William Budge,
and his associates.

5. For this prayer, see "Latter-day Saints' Millennial Star," Vol.
XXXIX, No. 24, June 11, 1877.

6. "Latter-day Saints' Millennial Star," Vol. XXXIX, No. 24, June 11,
1877, p. 373.

7. See "The Dedication of the Manti Temple," "Latter-day Saints'
Millennial Star," Vol. L, No. 25, June 18, 1888, p. 386.

8. For this peculiar usage of the term quorum, designating a council
or organized body and not specifically a majority of such body, see
"Standard Dictionary" wherein we read under "Quorum," "Mormon Ch. A
council or an organized body of the priesthood; as, an Elders' Quorum;
the quorum of the First Presidency."

9. "Latter-day Saints' Millennial Star," Vol. L. No. 26, June 25, 1888,
p. 405.

10. See illustrated description of the stairway and other approaches
to Manti Temple published in the "Deseret Evening News," December
28, 1907, under the caption, "Manti Has Biggest Cement Stairway in
the Country." In a letter to the author, Lewis Anderson, the present
president of the Manti Temple, vouches for the correctness of the data
given.

11. For assistance in compiling data regarding the Manti Temple the
writer is indebted to the presiding officer of the Temple, President
Lewis Anderson, and his associates.



CHAPTER XI

CONCLUSION

{233} As set forth in the preceding pages, The Church of Jesus Christ
of Latter-day Saints proclaims the need of Temples at the present time,
reared and dedicated to the service of the Most High; and affirms that
upon the Church has been placed the commission to build and maintain
these sanctuaries, and to administer therein the saving and exalting
ordinances of the Gospel for both living and dead.

This labor has already attained a magnitude at once impressive and
surprising. Ordinances of baptism with accompanying confirmation,
ordination in the Priesthood, and sealing both in the relation of
husband and wife and in that of parents and children, as solemnized in
the Temples of the current dispensation, already number many millions;
and the continuation of the work is marked by unabated zeal and
devotion.

The Gospel of Jesus Christ is given for the salvation of human-kind;
its requirements apply alike to the living whose blessed privilege it
is to hear its glad tidings while in the flesh, and to the dead who
may accept the truth in the spirit world. The genius of the Gospel
is that of altruism unbounded; its power to save extends beyond the
portals of death. As the vicarious work for the dead can be done only
in sanctuaries specially devoted thereto, there will be an ever-present
need for Temples so long as there are souls awaiting this ministry.

The present is the age of greatest import in all history, {234}
embodying as it does the fruition of the past and the living seed of
the yet greater future. The present is the dispensation of fulness, for
which the dispensations of bygone centuries have been but preliminary
and preparatory. The saving and sanctifying labor incident to modern
Temples surpasses that of the Temples of earlier times as the light of
the full day exceeds the twilight of the dawn.

The authority of administration in the Temples of Solomon, Zerubbabel,
and Herod, was that of the Lesser or Aaronic Priesthood; for the Higher
or Melchisedek Priesthood, otherwise known as the Holy Priesthood
after the order of the Son of God, had been taken from Israel with
Moses. The temples of the present are administered under the greater
authority. The importance of the distinction between these two orders
of Priesthood may warrant a further consideration in this place. That
the two are essentially separate and distinct is made plain by Paul in
his epistle to the Hebrews:

    "If therefore perfection were by the Levitical priesthood, (for
    under it the people received the law,) what further need was there
    that another priest should rise after the order of Melchisedek, and
    not be called after the order of Aaron?

    "For the priesthood being changed, there is made of necessity a
    change also of the law."[1]

The apostle emphasizes the superiority of the Priesthood named after
Melchisedek by affirming that Jesus Christ was a High Priest of that
exalted order.[2] This Priesthood was held and exercised by the
patriarchs in {235} turn from Adam to Moses. Aaron was ordained to
the priest's office, as were his sons; but that Moses held superior
authority is abundantly shown.[3] After Aaron's death his son Eleazar
exercised the authority of High Priest of the Lesser Priesthood; and
even Joshua had to ask of him counsel and instruction.[4]

From the ministry of Moses to that of Christ the Lesser Priesthood
alone was operative upon the earth, excepting only the instances of
specially delegated authority of the higher order such as is manifest
in the ministrations of certain chosen prophets, Isaiah, Jeremiah,
Ezekiel and others. It is evident that these prophets, seers, and
revelators, were individually and specially commissioned; but it
appears that they had not the authority to call and ordain successors,
for in their time the Higher Priesthood was not existent on earth in an
organized state with duly officered quorums. Not so with the Aaronic or
Levitical Priesthood, however, for the courses or quorums of that order
were continued until the time of Christ. The last to hold and exercise
the authority of the Aaronic Priesthood under the old or Mosaic
dispensation was John the Baptist, who was specially commissioned. The
matter is thus set forth in a modern revelation:

    "Now this Moses plainly taught to the children of Israel in the
    wilderness, and sought diligently to sanctify his people that they
    might behold the face of God;

    "But they hardened their hearts and could not endure his presence,
    therefore the Lord in his wrath (for his anger was kindled against
    them) swore that they should not enter into his rest while in the
    wilderness, which rest is the fulness of his glory.

    {236} "Therefore he took Moses out of their midst, and the Holy
    Priesthood also;

    "And the Lesser Priesthood continued, which priesthood holdeth the
    key of the ministering of angels and the preparatory gospel;

    "Which gospel is the gospel of repentance and of baptism, and the
    remission of sins, and the law of carnal commandments, which the
    Lord in his wrath, caused to continue with the house of Aaron among
    the children of Israel until John, whom God raised up, being filled
    with the Holy Ghost from his mother's womb;

    "For he was baptized while he was yet in his childhood, and was
    ordained by the angel of God at the time he was eight days old
    unto this power, to overthrow the kingdom of the Jews, and to make
    straight the way of the Lord before the face of his people, to
    prepare them for the coming of the Lord, in whose hand is given all
    power."[5]

The Higher or Melchisedek Priesthood was restored through the personal
ministry of Jesus Christ, and remained with His apostles and in the
Church under their administration, but was again lost as the great
apostasy progressed.

The Holy Priesthood in its fulness has been restored in the present
age,--not alone the lesser functions of deacon, teacher, and priest,
which constitute the distinctive offices of the Aaronic order including
the Levitical, but the higher authority as well--that of the elder, the
seventy, the patriarch, the apostle, and the high priest.[6]

{237} The Temples of today are maintained and the distinctive
ordinances pertaining thereto are administered under the authority
of the Higher of Melchisedek Priesthood, the greatest and highest
commission ever conferred upon man. The Divine prediction voiced by
Malachi is in {238} process of rapid fulfilment. Elijah the prophet
has been sent to earth and he has committed to the Church that power
and authority by which the vicarious service in behalf of the dead was
inaugurated. Through his ministration the hearts of the fathers are
turning toward the children, and the hearts of the children toward the
fathers, and this in preparation of the approaching advent of our Lord,
the Christ.[7]

FOOTNOTES

1. Hebrews 7:11, 12.

2. See Hebrews 5:6, 10; 6:20; compare Psalm 110:4; see also Genesis
14:19.

3. Consider the Lord's rebuke to Aaron and Miriam, Numbers 12:1-8.

4. See Numbers 27:18-23.

5. Doctrine and Covenants 84:23-28; read the preceding verses 14-22.

6. "_The Aaronic Priesthood_ is named after Aaron, who was given to
Moses as his mouthpiece, to act under his direction in the carrying out
of God's purposes respecting Israel (Exodus 4:14-16). For this reason,
it is sometimes called the Lesser Priesthood; but though lesser, it
is neither small nor insignificant. While Israel journeyed in the
wilderness, Aaron and his sons were called by prophecy and set apart
for the duties of the priest's office. (Exodus 28:1.)

"At a subsequent period of Israel's history, the Lord chose the tribe
of Levi to assist Aaron in the priestly functions, the special duties
of the Levites being to keep the instruments and attend to the services
of the tabernacle. The Levites thus chosen of the Lord were to take
the place of the first-born throughout the tribes, whom the Lord had
claimed for His service from the time of the last dread plague in
Egypt, whereby the first-born in every Egyptian house was slain, while
the eldest in every Israelitish house was hallowed and spared. (Numbers
3:12-13, 39, 44-45, 50-51.) The commission thus given to the Levites is
sometimes called the _Levitical Priesthood_; (Hebrews 7:11.) it is to
be regarded as an appendage to the priesthood of aaron, not comprising
the highest priestly powers. The Aaronic Priesthood, as restored to the
earth in this dispensation, comprises the Levitical order. (Doctrine
and Covenants 107:1.) This priesthood holds the keys of the ministering
of angels, and the authority to attend to the outward ordinances, the
letter of the gospel; (Doctrine and Covenants 107:20.) it comprises the
offices of deacon, teacher, and priest, with the bishopric holding the
keys of presidency.

"The greater or _Melchisedek Priesthood_ is named after the king of
Salem, a great High Priest of God (Genesis 14:18; Hebrews 7:1-17.)
before his day it was known as 'the Holy Priesthood, after the order
of the Son of God, but out of respect or reverence to the name of the
Supreme Being, to avoid the too frequent repetition of His name, they,
the Church, in ancient days, called that Priesthood after Melchisedek.'
(Doctrine and Covenants 107:2-4.) This priesthood holds the right of
presidency in all the offices of the Church; its special functions lie
in the administration of spiritual things: comprising as it does the
keys of all spiritual blessings of the Church, the right 'to have the
heavens opened unto them, to commune with the general assembly and
Church of the First Born, and to enjoy the communion and presence of
God the Father, and Jesus the Mediator of the new covenant.' (Doctrine
and Covenants 107:8, 18-19.) The special offices of the Melchisedek
Priesthood are those of apostle, patriarch and evangelist, high priest,
seventy, and elder." The "Articles of Faith," XI: 13-15.

7. See Malachi 4:5, 6; also pages 82-86, and 122, this book.



PLATES

{239} ILLUSTRATIVE OF MODERN-DAY TEMPLES

LIST OF ILLUSTRATIONS

{240} Note: Among the illustrations following, are several showing
interior views of the Temple at Salt Lake City, specifically Plates
8 to 38 inclusive. Each of these pictures is protected by Photo
Copyright, and all rights pertaining thereto are expressly reserved.

Plate 1.--The Kirtland Temple

Plate 2.--The Nauvoo Temple

Plate 3.--The Great Temple, Salt Lake City

Plate 4.--The Temple in Winter

Plate 5.--Statue surmounting the Capstone of the Temple

Plate 6.--One of the Doors to the Temple

Plate 7.--The Temple Annex

Plate 8.--Annex Assembly Room

Plate 9.--Passage connecting Annex with Temple

Plate 10.--Lower Corridor in Temple

Plate 11.--The Baptistry

Plate 12.--Lower Lecture Room

Plate 13.--Garden Room

Plate 14.--Upper Corridor

Plate 15.--Side Corridor

Plate 16.--Art Window,--Expulsion from Eden

Plate 17.--World Room, Looking West

Plate 18.--World Room, Looking East

Plate 19.--Terrestrial Room, Looking West

Plate 20.--Terrestrial Room, Looking East toward the Veil

Plate 21.--Celestial Room, Looking East

Plate 22.--Celestial Room, Looking West toward the Veil

Plate 23.--Sealing Room for the Dead

Plate 24.--Sealing Room for the Living

Plate 25.--Reception Room adjoining Sealing Room for the Living

{241} Plate 26.--Outer Ante-Room

Plate 27.--The Holy of Holies

Plate 28.--Hall-way on Third Floor

Plate 29.--Elders' Room

Plate 30.--Council Room of the Seventy

Plate 31.--High Council Chamber

Plate 32.--Council Room of the Twelve Apostles

Plate 33.--Council Room of the First Presidency of the Church and the
Twelve Apostles

Plate 34.--The Memorial Window

Plate 35.--Main Assembly Room, general view

Plate 36.--Stand and Pulpits for Melchisedek Priesthood in Main
Assembly Room

Plate 37.--One of the Spiral Stairways in Main Assembly Room

Plate 38.--One of the great Granite Stairways

Plate 39.--Temple Block, Salt Lake City

Plate 40.--The Tabernacle on Temple Block--Exterior

Plate 41.--The Tabernacle--Interior

Plate 42.--Statue of Joseph Smith, the Prophet

Plate 43.--Statue of Hyrum Smith, the Patriarch

Plate 44.--St. George Temple

Plate 45.--Logan Temple

Plate 46.--Manti Temple

{242}

PLATE 1.--THE KIRTLAND TEMPLE

{243} This, the first Temple reared to the name of the Lord in modern
times, was erected at Kirtland, Ohio. The corner stones were laid in
July, 1833, and the building was finished and dedicated in March, 1836.
The structure is still existent though no longer owned by the people
who reared it, nor used for the distinctive purposes characteristic of
Temples.

The Kirtland Temple was built by the Latter-day Saints in the
period of their early history as a Church--in the days of poverty
and persecution. In less than two years after the completion of
the building, the people were forced to leave, and the Temple soon
thereafter passed from their custody.

In this Temple many heavenly manifestations were witnessed; and therein
the Lord Jesus appeared in Person, and instructed His chosen servants.

See pages 114-123.

{244}

PLATE 2.--THE NAUVOO TEMPLE

{245} This structure, built by the Latter-day Saints at Nauvoo,
Illinois, was the second Temple of the present dispensation. It was
begun in 1841, and completed in 1846. In it was constructed the first
Baptismal Font of modern times for the sacred ordinance of Baptism for
the Dead.

Owing to religious intolerance and violent persecution, a general
exodus of the people had begun before the building was finished, though
not before many had received their blessings and endowments therein.
Certain parts of the Temple were dedicated for ordinance work long
before the dedication of the building as a whole.

In 1848 the Temple was partly destroyed by fire; and in 1850 the ruined
walls were leveled by a tornado.

See pages 126-136.

{246}

PLATE 3.--THE GREAT TEMPLE AT SALT LAKE CITY, UTAH

{247} This splendid structure was forty years in building. The corner
stones were laid April 6, 1853; the capstone was placed in position
April 6, 1892, and the completed Temple was dedicated April 6, 1893;
each of these events was marked by impressive ceremony. The walls are
of solid granite eight feet thick in the first story and six feet
in the upper parts. Many stones of emblematical significance appear
representing sun, moon, stars, the earth, and the clouds.

On the main inscription stone at the east we read: "_Holiness to the
Lord_" and on the keystones of the arched windows at both east and west
ends, "_I am Alpha and Omega_," and above these is the awe-inspiring
emblem of the All-seeing Eye.

See pages 136-180.

{248}

PLATE 4.--THE GREAT TEMPLE IN WINTER

{249} The Temple is centrally located in the easterly half of Temple
Block. The grounds are beautified by a profusion of shrubs, trees, and
flowers. Many observers have voiced their uncertainty as to whether the
Temple appears more beautiful when environed by the greenery of summer
or by the white foliage of hoar-frost or snow. The scene herewith
presented was caught by the camera in the spring of 1912.

{250}

PLATE 5.--STATUE SURMOUNTING THE CAPSTONE OF THE GREAT TEMPLE

{251} The stonework of each of the six towers ends in a sphere of
granite. The termination of the east center tower is the highest stone
in the building and constitutes the capstone. Anchored to this granite
globe is a figure wrought in copper over-laid with gold; it stands over
twelve feet high, and represents Moroni, an ancient Nephite prophet,
who as a resurrected being visited the boy-prophet, Joseph Smith, in
1823, and afterward delivered to him the ancient record since published
to the world as the Book of Mormon. The design is that of a herald with
a trumpet at his lips. The statue is the work of C. E. Dallin.

The capstone on which the statue stands is one of the record-stones of
the Temple. In a receptacle within the granite mass are a number of
books and other records.

See pages 175, 176; also 151, 152.

{252}

PLATE 6.--ONE OF THE OUTER DOORS OF THE TEMPLE

{253} There are four outer portals leading into the Temple beside the
entrance from the Annex. Each of these four doorways occupies a court
between the towers. The doors are hung in pairs, each door twelve feet
high and four feet wide. The woodwork is of oak, hand-carved. The
middle and upper panels hold heavy plate glass in front of which are
grills of bronze. Even the door-knobs and escutcheons are of special
design, in which appear the bee-hive and the inscription "_Holiness
to the Lord_." On the central side of each of the doorways is a niche
roofed by a canopy of granite, to accommodate a statue.

See pages 179, 180.

{254}

PLATE 7.--ANNEX TO THE GREAT TEMPLE

{255} Each of the four Temples in Utah is provided with a small
detached building known as the Annex. This is used for office purposes
and other incidental service, and contains an assembly room in which
are held devotional exercises preliminary to those of the Temple proper.

The Annex of the Salt Lake City Temple is an attractive building of
cream-colored oolite, standing about one hundred feet north from the
main structure. The Annex is connected with the Temple by a passage,
partly below ground-level.

See pages 154, 155, and 181.

{256}

PLATE 8.--ASSEMBLY ROOM IN THE TEMPLE ANNEX

{257} This room, thirty-six feet square and provided with spacious
alcoves on two opposite sides is used for purposes of general assembly
preparatory to the ordinances of the Temple. Here congregate on the
morning of each day of service all who are to take part, either in
administering or receiving ordinances. The large painting, which
appears at the center of the accompanying illustration, is Weggeland's
full-sized copy of Munkacsy's "Christ Before Pilate." Portraits of
living authorities of the Church adorn the walls of the main section,
and portraits of deceased Presidents and Apostles are hung in the
alcoves.

Just inside the vestibule of the Annex is the office of the Temple
Door-keeper, to whom must be presented, by every person applying for
admission to the Temple, a certificate or "recommend" signed by the
Bishop of his Ward, and the President of his Stake, attesting the
worthiness of the bearer to enter the House of the Lord.

See pages 181 and 182; also page 160.

{258}

PLATE 9.--PASSAGE CONNECTING ANNEX WITH TEMPLE

{259} A flight of stairs leads downward from the main floor of the
Annex to this semi-subterranean passage, which runs southerly about
ninety feet and terminates at the threshold of the Temple. The door
opening directly into the lower corridor of the Temple appears in the
background.

This is the usual avenue of entrance to the Temple. Only those who
assemble for the council meetings of the Priesthood pass the outer
portals into the Temple direct.

The passage is well lighted and ventilated, and in cold weather
comfortably warmed. A strip of the old-style rag carpet covers part of
the floor.

See pages 182, 183.

{260}

PLATE 10.--LOWER CORRIDOR OF THE TEMPLE

{261} The Lower Corridor is entered from the Annex Passage through the
north wall of the Temple, and extends thence southerly to the opposite
side. The corridor is twelve feet wide, and is richly finished and
furnished.

On the east wall is a large painting by William Armitage, showing the
Prophet Joseph Smith preaching to the Indians. Smaller paintings are
hung on either side. Doorways leading from this corridor admit to
the Lower Lecture Room and the Garden Room on the east, and to the
Baptistry and its dressing rooms on the west. At the south end is seen
the lower section of the Grand Stairway.

See pages 183 and 186.

{262}

PLATE 11.--THE BAPTISTRY

{263} The Baptistry or Baptismal Room is thirty-two by forty-five feet
and is situated on the west of the Lower Corridor. The great Baptismal
Font occupies the center of the room, and is supported by twelve
life-sized oxen of cast-iron, which stand in a depression three feet
below the floor level. The oxen are grouped, three facing toward each
of the cardinal points of the compass.

In this font, which has a capacity of over four hundred gallons, is
administered the ordinance of baptism by immersion. By far the greater
number of baptisms here solemnized are in behalf of the dead, in which
ordinance the deceased person is represented by a living proxy.

Steps are provided for convenience in entering and leaving the
font. Platforms guarded by a railing are furnished with seats for
the accommodation of recorders and witnesses whose presence at each
ceremony is requisite.

See pages 183-185: also 77 and 89-93.

{264}

PLATE 12.--THE LOWER LECTURE ROOM

{265} The room so designated is entered from the Lower Corridor near
the north end. It is forty by forty-five feet in area, and is seated
to accommodate two hundred and fifty persons. This room is used in
the first course of instruction incident to the Endowment. As seen
in the accompanying illustration it is plainly furnished, without
wall-ornament or other embellishment. The portal hung with curtains,
which appears in the back-ground of the picture, leads into the Garden
Room.

See pages 185, 186: also 99-101.

{266}

PLATE 13.--THE GARDEN ROOM

{267} As already seen, the Lower Lecture Room is marked by simplicity
and plainness; the Garden Room is characterized by richness and beauty.
Here ceiling and walls have been painted by master artists, who have
depicted with effective skill the distant glory of sky and cloud, and
the nearer beauties of earthly life. Landscape scenes cover the walls
from floor to ceiling: there are gardens and glens, hills, valleys,
and brooks, fruits and flowers, birds and other living things, all
appearing amidst a setting of beauty, plenty, and peace. Lions and
lambs are reposing in companionship, while insect and bird fly together.

The room represents the earth as it was before sin entered and brought
with it the curse; it is the Garden of Eden depicted in miniature. On
one side is a richly-upholstered altar, upon which rests the Holy Bible.

See page 186.

{268}

PLATE 14.--THE UPPER CORRIDOR

{269} The illustration presented herewith shows the Upper Corridor
at the head of the Grand Stairway. The walls are hung with portraits
and paintings of scriptural scenes. In the back-ground, at the north
end of this corridor, is the doorway leading into the Celestial Room,
shown in Plates 21 and 22. A portal on the right leads into one of the
ante-rooms (Plate 26) to the Sealing Room for the Living; that on the
left is the entrance to a side passage which in turn leads into the
World Room (Plate 17).

{270}

See page 186.

PLATE 15.--SIDE CORRIDOR

{271} From a landing near the top of the Grand Stairway a side corridor
leads to the west and opens into the World Room. The picture here shown
was taken from the west end of this corridor, and the observer is
therefore looking east into the Upper Corridor already described and
illustrated. The large wall painting presents a scene from the Book
of Mormon record--that of the Resurrected Christ ministering to the
children on the occasion of His visit to the Nephites. (Book of Mormon,
III Nephi 17:23, 24.) The painting is the work of William Armitage.

{272}

See page 187.

PLATE 16.--ART WINDOW,--THE EXPULSION FROM EDEN

{273} The passage from the Garden Room below to the World Room on the
next floor is by way of the Grand Stairway and the Side Corridor last
described. On the south side of the passage is a splendid art window of
elliptical shape depicting the expulsion of the first parents of the
race from Eden after the Fall. It is of particular appropriateness in
this part of the building, and impresses the beholder as a symbol of
the great change brought about by the Fall of Man.

See page 187.

{274}

PLATE 17.--THE WORLD ROOM, LOOKING WEST

{275} The walls of the World Room are painted with scenes typical of
the earth after the Fall. There are hills and crags, trees and flowers,
but the whole presentation is that of the fallen state. In place of
gentle slope and mossy dell, there are precipitous hills and broken
rocks. The trees are gnarled and misshapen. In the accompanying picture
two lions are seen in deadly combat, while the lioness stands nearby
awaiting the outcome of the struggle. Two bears are feasting on the
carcase of an animal killed by a lynx which, driven from its prey, has
taken refuge in a tree. Compared with the blessed peace of Eden these
scenes are strikingly impressive by their contrast.

See pages 187, 188.

{276}

PLATE 18.--THE WORLD ROOM, LOOKING EAST

{277} On the rear walls of the World Room are depicted further scenes
of disturbance, disruption, and violence. Rocky crags, blasted shrubs,
and deformed trees are shown in impressive detail; and in the distance
a storm scene is pictured. Deer appear in life and death struggle;
birds of prey are slaying their weaker kindred. On the summit of the
cliffs is an eagle's nest, holding the eaglet brood; and alongside
stands the mother bird awaiting the arrival of her mate, who is
approaching in rapid flight with a lamb in his talons.

This room is devoted to instruction concerning the effect of the Fall,
and the state of the earth under the curse of God.

See pages 187, 188.

{278}

PLATE 19.--THE TERRESTRIAL ROOM, LOOKING WEST

{279} This spacious chamber, which is entered from the World Room last
described, presents the appearance of combined richness and simplicity.
The walls are hung with framed canvases, some of which are rare
originals, others excellent copies, depicting incidents in the life of
Christ, and scenes in Palestine. Near the east end of the room is a
prayer-altar, on which are placed copies of the Holy Scriptures.

The room is all the more restful in its general effect by contrast with
the scenes of turmoil and conflict which the World Room so strongly
portrays. In this room instruction is given and lectures are delivered
relating to the significance of the endowments, and the practical
duties of life. It is sometimes designated as the Upper Lecture Room,
but is also known as the Terrestrial Room.

See pages 188, 189.

{280}

PLATE 20.--TERRESTRIAL ROOM, LOOKING EAST TOWARD THE VEIL

{281} This is the room shown in Plate 19, but here it is pictured
from a point at the west end. The framed canvas on the right is the
original painting by Girard depicting the scene of Joseph in prison,
interpreting the portentous dreams of Pharaoh's butler and baker. A
picture of the Holy Family occupies a prominent position at the east
end, immediately above the Veil.

The Veil, which separates the Terrestrial Room from the room that
typifies the Celestial state, is a portiere hung in four sections. The
Veil is approached by a short flight of steps from the floor of the
room.

See pages 188, 189.

{282}

PLATE 21.--THE CELESTIAL ROOM, LOOKING EAST

{283} The Veil of the Temple hangs between the Terrestrial Room last
described and the Celestial Room shown in the accompanying picture.
This is the largest of the ceremonial rooms, and of all it is the most
splendidly finished. In area it is sixty by forty-five feet, and its
height is thirty-four feet. Wall columns support entablatures from
which spring ten arches immediately beneath the cornice. The ceiling
is vaulted and paneled; beams and cornices are carved to represent
clusters of fruit and flowers. At the east end are large mirrors, and
around the room, in the wall niches and recesses, are paintings and
statuary. Three large portals on the south, each closed by a pair of
sliding doors, open into the two sealing rooms and the Holy of Holies
(See Plates 23, 24, and 27.) On the north side, not shown in the
picture, are large casements, corresponding in position to the opposite
portals; these are hung with portieres, which in material and color
match the silken Veil.

See pages 189-191.

{284}

PLATE 22.--THE CELESTIAL ROOM, LOOKING WEST TOWARD THE VEIL

{285} This will be readily recognized as the Celestial Room illustrated
by the last picture, Plate 21. The View here shown, however, is that
obtained from the east end, as the observer looks toward the Veil
of the Temple. The corner door-way on the left opens into the Upper
Corridor at the top of the Grand Stairway, as is seen in Plate 14.

The Celestial Room is richly carpeted, and the movable furniture is
all excellent in kind; the furnishings throughout harmonize with the
splendid finish of ceiling and walls. Living plants are distributed
about the room and the effect is that of beauty and completeness. The
walls are of soft-brown color, while the columns are embellished in
light-blue and gold.

See pages 189-191.

{286}

PLATE 23.--THE SEALING ROOM FOR THE DEAD

{287} Of the three small ceremonial rooms entered from the Celestial
Room, this, the Sealing Room for the Dead, is reached first as one
proceeds easterly from the Veil. This apartment is slightly raised
above the floor of the large room, and is furnished in subdued color.
At the altar in the fore-ground kneel the parties who appear as proxies
for the dead. The art-window at the rear of the alcove represents the
resurrected prophet, Moroni, in the act of delivering to the boy,
Joseph Smith, the ancient record since translated by the power of God
and published as the Book of Mormon. The event here depicted occurred
on the 22d of September, 1827.

This room is reserved for the sacred ordinances of sealing in behalf of
the dead, which ordinances comprise the sealing of husbands and wives
and of parents and children.

See pages 191, 192.

{288}

PLATE 24.--THE SEALING ROOM FOR THE LIVING

{289} The most easterly of the three small rooms adjoining the
Celestial Room is here shown. This is the Sealing Room for the Living,
wherein is solemnized the holy rite of Celestial Marriage. Marriage
ceremonies for the period of mortal life alone are not performed within
the Temple. The parties who come to the House of the Lord to be wedded
by the authority of the Holy Priesthood for time and eternity kneel at
the altar shown in this picture and there enter into eternal covenant
with each other. Here, also, living children who have been born outside
the pale of Celestial wedlock, though within the legally constituted
state of matrimony, may be sealed to their parents provided those
parents have been first sealed to each other.

The room is finished in light tints and bright tone. The door in the
recess affords admittance from an anteroom.

See page 192.

{290}

PLATE 25.--RECEPTION ROOM ADJOINING SEALING ROOM FOR THE LIVING

{291} From the Upper Corridor, entrance to the Sealing Room for the
Living is afforded through two small apartments, known as reception
halls, waiting-rooms, or ante-rooms. It is possible, therefore, to
reach the Sealing Room without entering the Celestial Room. This plate
shows the inner of the two, with the door of the Sealing Room open;
through this portal the altar is revealed, as well as a glimpse of the
Celestial Room beyond.

See page 192.

{292}

PLATE 26.--OUTER ANTE-ROOM

{293} This cozy apartment is entered from the Upper Corridor and
communicates by an inner door with the Reception Room shown in Plate
25. Like the preceding, this room is used for no ceremonial rites, and
is utilized solely as an ante-chamber for those who await admittance to
the Sealing Room within. Through the outer door, which stands open in
the picture, appears part of the balustrade of the Grand Stairway.

See page 192.

{294}

PLATE 27.--THE HOLY OF HOLIES

{295} This, the Holy of Holies of the Temple, is situated between
the two sealing rooms already described; it is therefore the central
of the three small rooms referred to as opening directly into the
Celestial Room. It is the most elaborately finished of all the smaller
apartments. A flight of six steps leads to the elevated floor of this
room, and the portal is guarded by a pair of sliding doors, which in a
measure correspond to the inner veil of the ancient sanctuaries.

The room is circular in form; and on the side opposite from the portal
is a splendid art-window, picturing the visitation of the Eternal
Father and His Son the Christ to the boy-prophet Joseph Smith. The
event here delineated occurred in the early spring of 1820. (See "The
Articles of Faith," 1:12-14.)

Beneath the pictured scene is inscribed the forceful admonition of
James, through the study of which the boy, Joseph Smith, was led to
seek Divine aid:

    "If any of you lack wisdom, let him ask of God, that giveth to all
    men liberally, and upbraideth not; and it shall be given him."
    (James 1:5.)

And below appears the utterance of one of the Celestial Personages:

    "This is my Beloved Son; hear Him."

See pages 192-194.

{296}

PLATE 28.--THE HALL-WAY ON THIRD FLOOR

{297} By way of this corridor, the several council rooms on the third
floor of the Temple are reached. The picture is taken looking east
along the corridor into the Dome Room, which is so named from its
most prominent feature--that of a large central dome, which forms the
ceiling of the Holy of Holies.

On the north of this hall-way, or on the left as the observer stands.
are two doorways opening into the Council Room of the First Presidency
and Twelve Apostles; on the opposite side are the entrances to the
Council Room of the Twelve, the Council Room of the Seventy, and the
Elders' Room.

See pages 194, 195.

{298}

PLATE 29.--THE ELDERS' ROOM

{299} This apartment, furnished with chairs, table, and an altar for
prayer, is provided for the use of the presiding Councils of the
quorums of Elders belonging to the near-by stakes. The room is reserved
for devotional service only.

See page 195.

{300}

PLATE 30.--COUNCIL ROOM OF THE SEVENTY

{301} The seven presidents of the first quorum of the Seventies
constitute a presiding council, having jurisdiction over all other
quorums of Seventies in the Church. The room shown herewith is devoted
to the use of this presiding body, which is known as the First Council
of the Seventy. The room is furnished to accommodate the seven
presidents and a clerk or recorder. At stated intervals the Council
meets here for devotional service, and to consider matters pertaining
to the spiritual upbuilding of the quorums in their charge. Business
sessions are held at the offices of the Council in another building.

See page 195.

{302}

PLATE 31.--HIGH COUNCIL CHAMBER

{303} The presidency of each Stake of Zion comprises three high
priests,--a president and two counselors. To assist the presidency
in conducting the affairs of the stake, and having specific duties
as a judicial body, are twelve other high priests, duly chosen and
set apart, who constitute the High Council of the stake. The Stake
Presidency and the High Council meet as one body to consider matters
pertaining to the welfare of the stake, or as a court to hear appeals
from the Bishop's court of any ward within the stake, or to exercise
original and initiative jurisdiction.

The room provided in the Temple for the use of Stake Presidencies
and High Councils is shown in the accompanying plate. The presiding
bodies of several stakes have the use of this chamber, the time of
occupancy being regulated by rule. No Church trials are held, nor is
other procedure of a secular or temporal nature here conducted. This is
strictly a room for devotion and spiritual instruction. A rear view of
the Memorial Window (Plate 34) is presented in this room.

See page 196.

{304}

PLATE 32.--COUNCIL ROOM OF THE TWELVE APOSTLES

{305} The spacious chamber here pictured is exclusively devoted to
the use of the Council of the Twelve Apostles. The Council assembles
at stated intervals in regular session, and whenever summoned by the
President of the Twelve for special sittings.

The room is supplied with twelve chairs of a kind, beside which there
are other chairs for recorders, also a table, a desk, and an altar used
in prayer. On the walls are hung oil portraits of the First Presidency,
the Twelve Apostles, and the Presiding Patriarch.

On the north side are two doorways opening upon the hallway or corridor
shown in Plate 28; on the west is a doorway communicating with the
Council Room of the Seventy (Plate 30). A large circular mirror adorns
the north wall.

See page 195.

{306}

PLATE 33.--COUNCIL ROOM OR THE FIRST PRESIDENCY AND THE TWELVE
APOSTLES

{307} This room is forty by twenty-eight feet and is furnished with
seats for the First Presidency of the Church, the Twelve Apostles, the
Presiding Patriarch and a recorder, seventeen in all. As the picture
shows, the chairs of the Apostles are arranged in order around the
altar; the seats of the First Presidency and the Patriarch form a line
alongside the wall.

The walls support several paintings by Alfred Lambourne, among which
are his Hill Cumorah, and Adam-ondi-Ahman--replicas of canvases hung in
the Celestial Room; and beside these are several scenes illustrative
of the life and the atoning death of Christ. A few portraits of
Church leaders now deceased also appear; prominent among these are
paintings of Joseph and Hyrum Smith and Brigham Young. In this chamber
the presiding councils of the Church meet as appointed. The chamber
connects with an ante-room in which is set the art window shown in
Plate 34.

See pages 195, 196.

{308}

PLATE 34.--THE MEMORIAL WINDOW

{309} In a small apartment adjoining the Council Room of the First
Presidency and the Twelve, there is the large memorial window pictured
herewith. The Temple is shown as it stands with the inscription
"Holiness to the Lord," appearing as in the clouds above the great
building. On the left-hand panel, beneath the bordered escutcheon, we
read:

  Corner stone laid April 6, 1853, by
  President Brigham Young,
  Assisted by his Counsellors,
  Heber C. Kimball, Willard Richards.

And on the right-hand panel, similarly placed, is the inscription:

  Dedicated April 6, 1893, by
  President Wilford Woodruff,
  Assisted by his Counsellors,
  George Cannon, Joseph F. Smith.

See pages 136, 137, and 196.

{310}

PLATE 35.--GENERAL VIEW OF MAIN ASSEMBLY ROOM

{311} The fourth floor of the Temple is occupied entirely by the Main
Assembly Room and its vestries. The room pictured in the accompanying
plate is one hundred and twenty feet long, eighty feet wide, and
thirty-six feet high. At either end is a series of pulpits with
terraced platforms.

The body of the room is furnished with reversible seats by means of
which the audience may conveniently face either stand as occasion
requires. At the time this picture was taken, these seats had been
removed, and only the fixed lecture chairs on the end platforms and
in the gallery remained. The view here shown is that of an observer
looking toward the west, at which end is situated the stand devoted to
officers of the Aaronic Priesthood.

See pages 197, 198.

{312}

PLATE 36.--STAND AND PULPITS FOR MELCHISEDEK PRIESTHOOD IN MAIN
ASSEMBLY ROOM

{313} The view presented herewith shows with some detail, one of the
end stands in the Main Assembly Room already described. The stand is
really a series of four terraces, on each of which is a central lectern
with a smaller table on either side. The highest terrace is under a
canopy, on the front of which is inscribed the particular order of
Priesthood to which the stand belongs. The accompanying picture shows
the stand at the east end of the great room, which is reserved for the
officers of the Higher or Melchisedek Priesthood.

The lecterns with the smaller book-tables and all allied wood-work of
the stand are hand carved. The room is finished in white and gold.

See pages 197, 198.

{314}

PLATE 37.--SPIRAL STAIRWAY IN MAIN ASSEMBLY ROOM

{315} Access to the gallery of the Main Assembly Room is afforded
by four stairways, one in each corner of the great hall. These four
stairways are of similar design. Each is a graceful spiral, winding
about a central post. This picture shows the stairway in the southwest
corner of the Main Assembly Room.

The picture is of interest in illustrating the fact that all parts of
the great Temple are finished with thoroughness and care. There is no
neglected corner. It would seem, indeed, that the builders had well
learned the poet's lesson:

  "In the elder days of art
        Builders wrought with greatest care
  Each minute and unseen part;
        For the gods see everywhere."

See page 198.

{316}

PLATE 38.--ONE OF THE GREAT GRANITE STAIRWAYS

{317} Each corner of the great Temple is marked by a large tower;
and in each of these four corner towers is a stairway reaching from
basement to roof, and every step is of solid granite. A central column
of granite four feet in diameter supports, at the inner end, the one
hundred and seventy-seven granite steps. Each step is six feet six
inches long and weighs over seventeen hundred pounds; this amounts
to over one and a quarter million pounds as the weight of the seven
hundred and eight steps in the four tower stairways.

See pages 198, 199.

{318}

PLATE 39.--TEMPLE BLOCK, SALT LAKE CITY

{319} The city square or block upon which stands the great Temple is
occupied in part by other buildings devoted to Church purposes; among
these are the Assembly Hall, the Tabernacle, the Bureau of Information,
and, on the north half, therefore not shown in the picture, the Temple
Annex, the Conservatory, and other minor buildings.

Temple Block is a square of ten acres; it was laid off in 1847, and
reserved for the uses to which it has since been put; this was but a
few days after the arrival of the "Mormon" Pioneers in the valley of
the Great Salt Lake. The entire block is surrounded by a wall fifteen
feet high, consisting of a base of cut sandstone, courses of adobes or
sun-dried brick, capped by a sandstone coping; the adobes are plastered
on both sides. The block has been beautified by the best art of the
landscape gardner, and with its wealth of trees, shrubs and flowers,
presents a scene of attractive beauty.

See pages 137, 138, and 201-207.

{320}

PLATE 40.--THE TABERNACLE--EXTERIOR

{321} By architects and others this building has been pronounced one of
the most remarkable auditoriums ever erected. As the picture shows, it
is simply a great dome supported by buttressed walls. It was in course
of erection from July 1864 to October 1867.

The immense dome-roof is a lattice-work construction and is
self-sustaining. The roof span is without a single pillar. More
remarkable still, the roof is built entirely of wood and was
constructed without nails or metal spikes. The enormous beams and
trusses were held together by wooden pegs and rawhide thongs. While the
Tabernacle was in course of construction, iron nails and spikes were
obtainable only as they were brought across the plains by wagon and
team, and the high cost prevented their use.

Many modern buildings present larger roof spans, but such are generally
constructed of metal. The roof covering of the Tabernacle consisted
originally of wooden shingles: these have been replaced, however, by
sheet metal. The building is two hundred and fifty feet long and one
hundred and fifty feet in greatest width; from floor to ceiling at the
middle the distance is seventy feet; and the net work of beams and
trusses between ceiling and roof is ten feet high.

See pages 203-205.

{322}

PLATE 41.--THE TABERNACLE--INTERIOR

{323} A gallery thirty-six feet wide extends around the interior of the
Tabernacle except at the west end, where the gallery gives place to the
great organ and a terraced platform providing accommodations for Church
officials and the choir. In the choir space, seats are provided for
three hundred singers, with other seats for nearly as many more in the
adjacent sections of the spacious gallery. The building, as a whole,
affords seating room for nearly nine thousand persons, but audiences
much larger than this have assembled on many occasions. The acoustic
properties of the building are surprisingly good.

The great organ occupies nearly a thousand square feet of floor space,
and towers to a height of forty--eight feet. The instrument is, in
reality, a combination of five individual organs,--Solo, Swell, Great,
Choir, and Pedal organs. To operate the bellows an electric motor
of ten horse-power is employed and the air capacity is about five
thousand cubic feet per minute. The instrument comprises one hundred
and ten stops, and over thirty-six hundred pipes. The pipes range
from a fraction of an inch to thirty-two feet in speaking length.
This splendid instrument, which at the time of its construction was
the largest organ in the country, is the product of local talent and
all its wood-parts are of native material. The organ as it stands
represents a cost of over one hundred and twenty-five thousand dollars.

See pages 204, 205.

{324}

PLATE 42.--STATUE OF JOSEPH SMITH, THE PROPHET

{325} Life-size statues of Joseph and Hyrum Smith are seen on Temple
Block. On the front tablet of the pedestal supporting the bronze figure
of Joseph, we read:

    JOSEPH SMITH

    THE PROPHET OF THE NEW DISPENSATION OF THE GOSPEL OF JESUS CHRIST
    OUR LORD. HE WAS BORN AT SHARON, VERMONT, ON THE 23RD OF DECEMBER,
    1805; AND SUFFERED MARTYRDOM FOR THE WORD OF GOD AND THE TESTIMONY
    OF JESUS AT CARTHAGE, ILLINOIS, ON THE 27TH OF JUNE, 1844.

    HIS VISION OF GOD

    I SAW TWO PERSONAGES WHOSE GLORY AND BRIGHTNESS DEFY ALL
    DESCRIPTION. ONE OF THEM SPAKE UNTO ME AND SAID:

    THIS IS MY BELOVED SON: HEAR HIM.

    I ASKED WHICH OF ALL THE SECTS WAS RIGHT AND WHICH I SHOULD JOIN.
    I WAS ANSWERED I MUST JOIN NONE OF THEM; THEY WERE ALL WRONG; THEY
    TEACH FOR DOCTRINE THE COMMANDMENTS OF MEN; I RECEIVED A PROMISE
    THAT THE FULNESS OF THE GOSPEL WOULD AT SOME FUTURE TIME BE MADE
    KNOWN TO ME.

    THE BOOK OF MORMON

    THIS BOOK WAS REVEALED TO HIM, AND HE TRANSLATED IT BY THE GIFT AND
    POWER OF GOD. IT IS AN INSPIRED HISTORY OF ANCIENT AMERICA, AND
    CONTAINS THE FULNESS OF THE GOSPEL. IT IS THE AMERICAN TESTAMENT OF
    OUR LORD AND SAVIOR JESUS CHRIST.

    THE ORGANIZATION OF THE CHURCH

    JOSEPH SMITH RECEIVED DIVINE AUTHORITY THROUGH THE MINISTRATION OF
    ANGELS TO TEACH THE GOSPEL AND ADMINISTER THE ORDINANCES THEREOF.
    HE ESTABLISHED AGAIN IN THE EARTH THE CHURCH OF JESUS CHRIST,
    ORGANIZING IT BY THE WILL AND COMMANDMENT OF GOD ON THE 6TH DAY OF
    APRIL, 1830.

    HE ALSO RECEIVED COMMISSION TO GATHER ISRAEL AND ESTABLISH ZION
    ON THIS LAND OF AMERICA; TO ERECT TEMPLES AND PERFORM ORDINANCES
    THEREIN BOTH FOR THE LIVING AND THE DEAD; AND PREPARE THE WAY FOR
    THE GLORIOUS COMING OF THE LORD JESUS CHRIST TO REIGN ON EARTH.

The tablet on the back of the pedestal bears the following inscription:

    TRUTH-GEMS

    FROM THE TEACHINGS OF JOSEPH SMITH

    THE GLORY OF GOD IS INTELLIGENCE.

    IT IS IMPOSSIBLE FOR A MAN TO BE SAVED IN IGNORANCE.

    WHATEVER PRINCIPLE OF INTELLIGENCE WE ATTAIN UNTO IN THIS LIFE WILL
    RISE WITH US IN THE RESURRECTION.

    THERE IS A LAW IRREVOCABLY DECREED IN HEAVEN BEFORE THE FOUNDATIONS
    OF THIS WORLD, UPON WHICH ALL BLESSINGS ARE PREDICATED; AND WHEN
    WE OBTAIN ANY BLESSING FROM GOD IT IS BY OBEDIENCE TO THAT LAW ON
    WHICH IT IS PREDICATED.

    THIS IS THE WORK AND GLORY OF GOD: TO BRING TO PASS THE IMMORTALITY
    AND ETERNAL LIFE OF MAN.

    ADAM FELL THAT MAN MIGHT BE: AND MEN ARE THAT THE MIGHT HAVE JOY.

    THE INTELLIGENCE OF SPIRITS HAD NO BEGINNING, NEITHER WILL IT HAVE
    AN END. JESUS WAS IN THE BEGINNING WITH THE FATHER: MAN WAS ALSO IN
    THE BEGINNING WITH GOD. INTELLIGENCE, OR THE LIGHT OF TRUTH, WAS
    NOT CREATED OR MADE, NEITHER INDEED CAN BE.

    THE SPIRIT AND BODY IS THE SOUL OF MAN; AND THE RESURRECTION FROM
    THE DEAD IS THE REDEMPTION OF THE SOUL.

    "IT IS THE FIRST PRINCIPLE OF THE GOSPEL TO KNOW FOR A CERTAINTY
    THE CHARACTER OF GOD; AND TO KNOW THAT MAN, [AS MOSES], MAY
    CONVERSE WITH HIM AS ONE MAN CONVERSES WITH ANOTHER."

{326}

PLATE 43.--STATUE OF HYRUM SMITH, THE PATRIARCH

{327} The statue of Patriarch Hyrum Smith, like that of his brother
Joseph, the Prophet, has been moved from its first place of
installation in the granite niche at the east Temple entrance and is
now upon the open grounds. Both statues are set on pedestals of Utah
granite, which pedestals with their bases have a total height of four
feet four inches. The figures were modeled by Mahonri M. Young, a
sculptor of Utah nativity. On the front face of the pedestal supporting
the statue of the Patriarch is a bronze plate on which appears the
following:

    HYRUM SMITH

    THE PATRIARCH AND A WITNESS OF THE BOOK OF MORMON

    AN ELDER BROTHER AND THE STEADFAST FRIEND AND COUNSELOR OF JOSEPH
    SMITH, THE PROPHET.

    BORN AT TUNDRIDGE, VERMONT, FEBRUARY 9TH, 1800; SUFFERED MARTYRDOM
    WITH THE PROPHET AT CARTHAGE, ILLINOIS, ON THE 27TH OF JUNE, 1844.

    THE FRIENDSHIP OF THE BROTHERS HYRUM AND JOSEPH SMITH IS FOREMOST
    AMONG THE FEW GREAT FRIENDSHIPS OF THE WORLD'S HISTORY. THEIR NAMES
    WILL BE CLASSED AMONG THE MARTYRS FOR RELIGION.

    THE BOOK OF MORMON--THE PLATES OF WHICH HYRUM SMITH BOTH SAW AND
    HANDLED; THE REVELATIONS IN THE BOOK OF DOCTRINE AND COVENANTS; THE
    CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS--THESE, TO BRING THEM
    FORTH FOR THE SALVATION OF THE WORLD, COST THE BEST BLOOD OF THE
    19TH CENTURY.

    "I COULD PRAY IN MY HEART THAT ALL MEN WERE LIKE MY BROTHER HYRUM,
    WHO POSSESSES THE MILDNESS OF A LAMB AND THE INTEGRITY OF JOB; AND,
    IN SHORT, THE MEEKNESS AND HUMILITY OF CHRIST. I LOVE HIM WITH THAT
    LOVE THAT IS STRONGER THAN DEATH."--JOSEPH SMITH.

    "IF EVER THERE WAS AN EXEMPLARY, HONEST AND VIRTUOUS MAN, AN
    EMBODIMENT OF ALL THAT IS NOBLE IN THE HUMAN FORM, HYRUM SMITH WAS
    THE REPRESENTATIVE."--PRESIDENT JOHN TAYLOR.

    AS HE SHARED IN THE LABORS, SO DOES HE SHARE IN THE HONOR AND GLORY
    OF THE NEW DISPENSATION WITH HIS PROPHET BROTHER.

    IN LIFE THEY WERE NOT DIVIDED; IN DEATH THEY WERE NOT SEPARATED; IN
    GLORY THEY ARE ONE

{328}

PLATE 44.--THE ST. GEORGE TEMPLE

{329} The Temple at St. George, Washington county, Utah, was the first
Temple built and opened to sacred service in what is now the State of
Utah. The building is one hundred and forty-two feet long, ninety-six
feet wide, and eighty feet high. The tower vane is one hundred and
seventy-five feet from the ground. It is built of red sandstone with a
foundation of black volcanic rock. The building has been plastered and
whitened on the outside and stands in striking contrast to the red rock
and soil of the vicinity. The cost of the building was considerably
over half a million dollars. It was built through free-will offerings
of the people and by voluntary labor. The ground was broken for the
foundation in November, 1871, and the Temple was dedicated in April,
1877. In common with other Utah Temples this is supplemented by an
ante-building known as the Annex, which was built in 1882. The Annex
comprises boiler and machinery rooms, recorder's offices and other
minor apartments. The Temple provides rooms and equipment for all
classes of ordinance work provided for in the greater structure in Salt
Lake City.

See pages 209-216.

{330}

PLATE 45.--THE LOGAN TEMPLE

{331} This, the most northerly of the Houses of the Lord in Utah, is
situated at Logan, Cache county. Excavation work preparatory to laying
the foundation was begun in 1877: corner stones were laid in September
of the same year; and the Temple was dedicated to sacred service in
May, 1884.

The building is one hundred and seventy-one feet long, ninety-five feet
wide, and eighty-six feet high to the square; the east tower is one
hundred and seventy feet high. The walls are of dark colored silicious
limestone, with trimmings of lighter tint. There are five full stories
within which are found rooms corresponding to all the essential
apartments, both for general and ceremonial purposes, as described in
detail in connection with the Temple in Salt Lake City.

The secondary building, corresponding to the Annex, at first known as
the Extension, was built before the main structure: it is eighty feet
by thirty-six and lies north of the Temple.

See pages 216-223.

{332}

PLATE 46.--THE MANTI TEMPLE

{333} The site for the Manti Temple was selected in June, 1875;
excavation work was begun in April, 1877; the corner stones were laid
two years later; and the building was dedicated May 21, 1888.

The Temple is built on rock in place and consists of material taken
from the Very deposit on which it is founded. This is an excellent
variety of oolite of light cream color. The building is one hundred and
seventy-one feet long, ninety-five feet wide, and eighty-two feet from
the ground to the square. The tower at the east has a height of one
hundred and seventy-nine feet, that at the west is ten feet lower; and
each of these towers is thirty feet square at the base.

The Temple occupies a position of eminence and is approached by a
stairway twenty feet wide, comprising one hundred and twenty-five
steps. The hill slope by which the Temple is approached is carpeted by
a luxuriant lawn beautified with trees and flowers; each tree is set
in a great flower-pot hollowed out for its accommodation in the solid
rock. The soil for trees, grass and flowers had to be brought from a
distance, as the rocky hill-slope was absolutely bare.

See pages 223-232.



INDEX.

  Aaronic Priesthood. 234, 236.

  Annex, Logan Temple, 219; Manti Temple, 229; St. George Temple, 214;
    Salt Lake Temple, 154, 181, 255-259.

  Ark of the Covenant, 4, 29, 40.

  Assembly Hall, Salt Lake City, 205.

  Authority to labor for the dead, 82.

  Baptism, a Gospel requirement, 71; for the dead, 89; of the Spirit, 74.

  Baptistry, Logan Temple, 221; Nauvoo Temple, 130; St. George Temple,
    213; Salt Lake Temple, 183, 263.

  Bethel, meaning of, 1.

  Boaz, the pillar in Solomon's Temple, 37.

  Bowery, the Old, Salt Lake City, 202.

  Celestial glory, 96.

  Celestial Room, 189, 283, 285.

  Courts of Temple of Herod, 57.

  Council rooms, Salt Lake Temple, 195, 301-307.

  Cubit, 23.

  Dead, baptism for, 89; Gospel preached to, 91; vicarious service for, 77, 82.

  Dedicatory Prayer, Salt Lake Temple, 161.

  Degrees of glory, 95.

  Doors, outer. Salt Lake Temple, 179, 253.

  Earth-stones, Salt Lake Temple, 177.

  Elders' Room, 195, 299.

  Elijah, ministry of, 82, 122.

  Endowment in modern temples, 99.

  Exaltation and salvation, 95.

  Expulsion from Eden, art window, 187, 273.

  Ezekiel's vision of temple, 43.

  Faith, a Gospel requirement, 66.

  Far West, temple site at, 123.

  Font, baptismal, see Baptistry.

  Garden Room, 186, 267.

  General Service Plant, Salt Lake City, 206.

  Glory, degrees of, 95; celestial, 96; terrestrial, 97; telestial, 98.

  Herod, Temple of, 11, 53.

  "Holiness to the Lord," inscription, 134, 136, 180.

  Holy Ghost, the gift of, 74, 93.

  Holy of Holies, in Tabernacle of the Congregation, 24; in Solomon's
    Temple, 36; in Temple of Ezekiel's vision, 44; in Temple of Zerubbabel,
    50; in Temple at Salt Lake City, 192, 295.

  Holy Place, in Tabernacle of the Congregation, 24; in Solomon's Temple,
    36; in Temple of Ezekiel's vision, 44; in Temple of Zerubbabel, 50.

  Hosanna Shout, 120, 150, 210.

  Hyrum Smith, statue of, 180, 327.

  Independence, temple site at, 112.

  Inscription stones, Salt Lake Temple, 178.

  Jachin, the pillar in Solomon's Temple, 37.

  Joseph Smith, statue of, 180, 325.

  Kirtland Temple, 14, 114, 243.

  Lecture rooms. Salt Lake Temple, 185. 189, 265, 279, 281.

  Levitical Priesthood, 234, 236.

  Logan Temple, 216, 331.

  Manti Temple. 223, 333.

  Marriage, ordained of God, 102; celestial, 101, 105; in the
  resurrection, 107.

  Melchisedek Priesthood, 234, 237.

  Modern temple ordinances, 89.

  Modern temples, 110.

  Moon-stones, Salt Lake Temple, 177.

  Mormon Battalion, 202.

  Moroni, statue of on Salt Lake Temple, 176, 251.

  Most Holy Place, see Holy of Holies.

  Nauvoo Temple, 14, 126, 245.

  Necessity of obedience to laws and ordinances of the Gospel, 64.

  Need of temples, 63.

  Nephite temples, 11.

  Oracle, see Holy of Holies.

  Ordinances in modern temples, 89.

  Ordination and endowment, 93.

  Organ, in Salt Lake Tabernacle, 204, 323.

  Prayer, at dedication of Salt Lake Temple, 161.

  Priesthood, ordination to, 93; authority of necessary in temple
    ministrations, 27, 103; Aaronic order, 236; Levitical,
    236; Melchisedek, 237.

  Quorum, distinctive use of term, 230.

  Record stones, Salt Lake Temple, 151, 176.

  Repentance, a Gospel requirement, 66.

  Royal Porch in Temple of Herod, 56.

  St. George Temple, 209, 329.

  Salt Lake Temple, 15; historical account of, 136; early description
    of, 144; laying of capstone, 149; dedication, 152; exterior, 172, 247,
    249; interior, 181, 261-315.

  Salvation and exaltation, 95.

  Sanctuaries in earlier dispensations, 17.

  Sealing in marriage, 101, 106; of parents and children, 108.

  Sealing rooms, 191, 287-293.

  Smith, Hyrum; see Hyrum Smith.

  Smith, Joseph; see Joseph Smith.

  Solomon's Porch in Temple of Herod, 56.

  Solomon's Temple, 6, 30.

  Star-stones, Salt Lake Temple, 178.

  Sun-stones, Salt Lake Temple, 177.

  Tabernacles, ancient; the Provisional, 19; of the Congregation,
    3, 20; the Third, 29.

  Tabernacles, modern; the Old, Salt Lake City, 202. At Salt
  Lake City, 203; exterior, 321; interior, 323; organ, 204.

  Telestial glory, 98.

  Temple Block, Salt Lake City, 201, 319.

  Temple site at Far West, 123; at Independence, Mo., 112.

  Temples, ancient: of Solomon; 6, 30; of Zerubbabel, 9, 45; of
  Herod, 11, 53; of Ezekiel's vision, 43; of the Nephites, 11.

  Temples of the present, 110; at Kirtland, Ohio, 14, 114, 243; at
    Nauvoo, 111., 14, 126, 245; at St. George, 209, 329; at Logan, 216,
    331; at Manti, 223, 333; at Salt Lake City, see Salt Lake Temple.

  Terrestrial glory, 97.

  Terrestrial room, 188, 279, 281.

  Testimony, The, 18.

  Veil, in Tabernacle, 24; in Solomon's Temple, 37; in Temple of Herod,
  59; in Salt Lake Temple, 189.

  Vicarious service for the dead, 11; temples required for same, 86.

  World room, 187, 275, 277.

  Women, equality of, 94.

  Zerubbabel, Temple of, 9, 45.


TRANSCRIBER'S NOTE

This edition is meant to reproduce the original 1912 edition. It moves
what were originally footnotes to the end of each chapter. Though some
of the plates contain copyright symbols and are noted as copyrighted,
this copyright protection has expired in the United States.





End of Project Gutenberg's The House of the Lord, by James E. Talmage