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University Microfilms International 300 N. ZEEB ROAD, ANN ARBOR, Ml 48106 IB BEDFORD ROW, LONDON WC1R 4EJ, ENGLAND 7915982 HAMILTON, CHARLES MARK THE SALT LAKE TEMPLE: AN ARCHITECTURAL MONOGRAPH. THE OHIO STATE UNIVERSITY, PH.D., 1979
Universiw Microfilms irternationai 300 n zeeh noA o, a nn a r b o r . mi abiob
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Uni International 300 N. ZEEB RO.. ANN ARBOR. Ml 48106 '313) 761-4700 THE SALT LAKE TEMPLE: AN ARCHITECTURAL
MONOGRAPH
DISSERTATION
Presented in Partial Fulfillment of the Requirements for
the Degree Doctor of Philosophy in the Graduate
School of The Ohio State University
By
C harles Mark Hamilton, B.A., M.A.
**■ * * *
The Ohio State University
1978
Reading Committee: Approved By
Mathew Herhan I I I
Franklin M. Ludden
Francis Richardson id v iser Department of the History of Art PREFACE
When the Mormons were driven from Nauvoo, Illinois in 1846, they were forced to abandon their tsnple, which had become the focus of their existence. So important was the tanple to the unity of the
Church, that Brigham Young desired that another be built soon after their arrival in Utah. Circumstances delayed its beginning until
1853» when the cornerstone was laid. The next forty years were spent in its completion at which time the Salt Lake Temple became the cen ter of Moimonism.
I have always had a particular interest in the Salt Lake
Temple; but it was not until 1970, on a suggestion by Professor Felix
Heap at the University of Utah, that I began to research the building.
To my surprise, no one had written an architectural monograph on such an important monument. This stimulated my interest to pursue such a study. In 1972, the Temple became the subject of my dissertation on the advice of Professor Leland Roth then at The Ohio State University.
Since 1974 , P ro fesso r Mathew Herban I I I has acted as the chairman of of my dissertation committee. It is to him that I acknowledge appre ciation for his support and unselfish interest in my behalf. His counsel and suggestions have given direction and substance to the study. Recognition must be extended to Professors Franklin M. Ludden,
Francis Richardson at The Ohio State University and Jon Greene at
i i Brigham Young U n iv ersity fo r th e ir sch olarship in e d itin g the manu script to improve its content,
I wish to thank those at the L.D.S. Historical Department and the Utah Historical Society for their assistance with documents, hooks, photographs and building plans. Special appreciation goes to Miss Sadie Ogden for the invaluable information on the William
Ward, J r . fam ily.
Charles Mark Hamilton
Provo, Utah, 1978
i i i VITA
March l4 , 194-2 .... Bom - Salt Lake City, Utah
1967 ...... B.A., Brigham Young U n iv ersity , Provo, Utah
1972-1974 . Teaching Associate, Department of the History of Art, The Ohio State University, Columbus, Ohio
1974 ...... Assistant Professor of Art History, Department of Art ard Design, Brigham Young U n iv ersity , Provo, Utah
FIELDS OF STUDY
Major Field: Architectural History
American Architecture. Professors Leland Roth and Mathew Herban I I I
Medieval Architecture. Professor Franklin M. Ludden
Ancient Architecture. Professor William Jensen
iv TABLE OF CONTENTS
Page PREFACE...... i i
VITA...... iv
LIST OF FIGURES...... v i i
Chapter
I . INTRODUCTION ...... 1
Review of Literature...... 3
I I . DOCTRINE, DESIGN AND THE PRE-UTAH TEMPLES...... 1?
Mormon Concept of Architectural Design ...... 20 The Kirtland Temple ...... 21 The Nauvoo Temple ...... 23
I I I . THE TEMPLE SITE...... 30
The H istorical Development of Temple Square ..... 33
IV. THE SOURCES AND EVOLUTION OF THE DESIGN...... 48
Preparation for Construction ...... 57 The Plans Through I856 ...... 60
V. THE SYMBOLISM OF THE EXTERIOR...... 82
VI. THE INTERIOR; A DESIGN FOR THE LITURGY...... 110
The B aptistry...... I l l The Endowment R itu al and A ssociated Rooms ...... 113 Sealing Ordinances and Rooms ...... 120 The Holy of Holies ...... 122
V II. THE INTERIOR; A DESIGN FOR ADMINISTRATION AND ASSEMBLY. 126
The Council Story ...... 126 The Main Assembly H all...... 128 The Tower Staircases and Elevators ...... I 30
V V III. THE TEMPLE ARCHITECTS...... 133
IX. THE INFLUENCE OF THE SALT LAKE TEMPLE...... 152
X. CONCLUSION...... 156
ILLUSTRATIONS...... 159
BIBLIOGRAPHY...... 20?
v l LIST OF FIGURES
Figure Page 1. The east facade of the Kirtland Temple ...... l60
2. Longitudinal and transverse section of Kirtland Temple . l6l
3 . South elevation of the Kirtland Temple ...... I 6 I
4. The Nauvoo Temple with original classical pediment hy %n. Weeks...... 162
5 . The Nauvoo Temple w ith a t t i c sto ry Mm. Weeks. .... 162
6. Transverse section of the Nauvoo Temple hy Wm. Weeks . . I 63
7 . Plat of the City of Zion ...... I 63
8. Plat of Salt Lake C ity ...... l64
9 . Temple Square in 1893 ...... l64
10. The Old Tabernacle with the New Bowery to the north. . . I65
11. Exterior view of the New Tabernacle from the north . . . I 65
12. Interior view of the New Tabernacle looking west .... I 66
1 3 . The New Assembly Hall from the northeast...... I 66
14. The interior of the New Assembly Hall looking west . . . l6?
15. The Old Temple Annex from th e n o rth e a st, ► ...... l6?
1 6 . The New Temple Annex from the southeast, ...... I 68
1 7 . The New V isitor's Center from the northeast ...... I 68
1 8. The Old Visitor's Center from the southeast . I 69
1 9 . Transverse section of the Salt Lake Temple, I 885 .... 170
20. Plaui for the basement of the Salt Lake Temple, 1854. . . 171
v i i 21. A r t i s t 's rendering of the Nauvoo Temple ...... 172
22. Main body of the Salt Lake Temple ...... 173
2 3 . Facade of Westminster Abbey, London, England ...... 174
24. White Tower of the Tower of London ccmplex, London, England ...... 175
2 5 . St. Paul's Cathedral, London, England ...... 176
2 6 . Front elevation for the seat of Heniy Hontieth Esq ...... 177
2 7 . Detail of the front elevation of the seat of Henry Montieth Esq ...... 178
2 8. South elevation of the Salt Lake Temple, 1854 ...... 179
2 9 . East elevation of the Salt Lake Temple ...... 180
30. # . Ward, Jr.'s perspective drawing of the Salt Lake T a n p le ...... I 8 l
31. Plan of east entrance staircase, June 1868 ...... 182
32 . Ward, Jr.'s plan for the east entrance staircase, 1855 . . I 83
33" Flan f o r th e basaaent, 7 February I 885 ...... I 83
34. Plan for the second floor, March I 885...... 184
35" Flan for the second floor, 11 May 1886 ...... 184
36 . Plan for the second floor, September 1886...... I 85
3 7 . Second floor as completed in 1893• • • ...... 186
3 8. Plan fo r the th ir d flo o r, November I 886 ...... I 87
39 . Third floor council rooms ...... I 88
40. Plan for the fourth floor, January I 887 ...... 189
41. Plan for the fourth floor as completed in 1893 ...... 189
42. Basanent floor as completed in 1893 ...... 190
4 3 . Revised transverse section of the Salt Lake Temple, April 1885 ...... 191
v i i i 44. D etail of plain f o r wooden tru s s s p ire , September 1884 . . 191
4 5 . D etail of p lan f o r g ra n ite s p ire , November 1 8 8 ? ...... 192
46. Southeast quadrant of the second floor ...... 193
4 7 . View of Temple Square from the northeast ...... 194
48. Earth-stones, moon-stones and sun-stones on south but tresses 195
4 9 . Ursa Major on west center tow er ...... 196
5 0 . 1878 program for the lunar cycle ...... 197
5 1 . Percy L. Myer’s program for the lunar cycle ...... 197
5 2. East facade of the Salt Lake Temple ...... 198
53* Original plain for the cloud-stones ...... 199
54. Dedicatory inscription on east center tower ...... 200
55» All-Seeing Eye on east center tow er ...... 200
5 6 . Alpha and Omega inscription with the clasped-hand motif . 201
57» Southeast sculptural niche...... 202
5 8. Transverse section of the St. George Temple ...... 203
59» Articulation of the south wall of the Terrestrial Room. . 203
60 . Transverse section and wall articulation of the Celes t i a l Room ...... 204
61 . St. George Temple from the southeast ...... 205
6 2 . Logain Temple from the northeast ...... 205
63 . Mamti Temple from th e s o u th w e st...... 206
64. Rendering of the Washington D.C. Temple ...... 206
ix GHAPTER I
INTRODUCTION
Much has heen written concerning the Salt Lake Temple, hut as yet there has not appeared an inclusive architectural monograph on th e sin g le most im portant symbol of Mormonism, I w ill attem pt through primary documentation and lesser sources to write an encom passing text that will satisfy the requirements of a monograph. The study will include the following; l) a discussion of the conceptual beginnings of the Temple within Mormon society and its doctrinal significance ;.2) the plan and how it functions in relationship to the prescribed liturgy ; 3) the evolution of its exterior from the time of its inception to completion and those buildings which were most influential in its being; 4) its interior design and symbolism;
5) site selection. Temple Square and attendant buildings in relation to the Temple ; 6) the symbolism of the site and its relationship to the Temple and Mormon doctrine; 7) a biographical study of those involved in the design and building of the Temple ; and 8) the influ ence of the Salt Lake Temple on subsequent temples of Mortionism.
The basis for temples within the Mormon religious structure began in 1830, shortly after the formal organization of the Church.
The long anticipated "House of the Lord" became a reality with the building of temples in Kirtland, Ohio (1833-183&) and Nauvoo,
1 2
Illinois (1840-1848). Even though the earlier temples were proto types, it was not until the Salt Lake Temple that a Mormon building was designed from the outset as strictly sacred space. No longer would temples serve as places for general assembly. The introduc tion of the complete temple liturgy required that a building be designed as a place of restrictive use.
Central to these early temples and applicable to those that followed is the Mormon concept of architectural design. The presi dent of the Church, even when an architect is employed, is the final authority on the design of the temple. Brigham Young (1801-1877)» acting as president, initiated and dictated the basic design for the Salt Lake Temple. Architect/builders were appointed to carry out his wishes. The forty year building period and the preferences of those overseeing the design resulted in numerous changes in the original proposals.
As completed, th e S a lt Lake Temple became a compendium of
Mormon belief. The ten acre site, which evolved into a complex of six permanent buildings, is thought to be a fulfillment of Isaiah's prophecy. The other five buildings on the site do not detract from the Temple. It has been purposely isolated by means of architec tural and landscape barriers. This emphasis is appropriate, for th e Temple embodies a l l th a t i s Mormonism, I t s sig n ifican ce can be deteanained by the symbolism of its exterior and the activities asso ciated with the interior. 3 Mornions look upon the Salt Lake Temple both symbolically and administratively as the most Important of the temples except for the one that is to be built in Jackson County, Missouri. It is unique among Mormon temples because of its architecture and religious context. It is not only a statement of the theosophical but also the historical climate of the last half of the nineteenth century.
Review of Literature
There are a number of important documents that are crucial to the study of the Salt Lake Temple, Doctrlnally, the four books accepted as scripture by Mormons—Bible, Book of Mormon, Doctrine and Covenants and Pearl of Great Price^—are indispensible sources in determining the scriptural basis on which the Church substan tiates the need for and the propriety of a temple. The day books, office journals (Church Historian's Journal), letter files of those who figured prominently in the design and construction of the temples, namely Joseph Smith, Jr, (1805-1844), Brigham Young, John Taylor
(I 8O8-I 887)» Wilford Woodruff (I 8O7 -I 898) and Truman 0, Angell, S r,
(1810-1887)2 are essential in ascertaining the sources of architec tural influence and the interrelationship between the desires of the patrons and architects. The Journal of Discourses (26 vols.)3 is a compilation of major addresses by Mormon Church authorities deliv ered with few exceptions between 1853 and 1886, Many of their remarks center on the contemporary issues facing the Church and the building of temples. The History of the Church of Jesus Christ of
Latter-day Saints (7 vols, often referred to as the Documentary History of the Ghurch)^ is a collection of documents, discourses, revelations and daily recordings of events related to the affairs of the Church between the time of Joseph Smith and 1848. Its documents concern the period in which the temple concept evolved and found expression in the Kirtland and Nauvoo Temples, This information forms the basis on which to make a preliminary evaluation of the
Salt Lake Temple, Also included in these primary documents are the extant drawings and plans of the Nauvoo, St, George, Logan and Salt
Lake Temples, They are preserved for examination by the L.D.S,
Church's Historical Department, They are invaluable in determining the design development of the individual buildings, particularly the
Salt Lake Temple,
The associated documents that aid in understanding the history of this period are the Millennial Star5 and the two local Salt Lake
City newspapers. The Millennial Star, the longest running Mormon publication (began in 1840), adds a continuity to Church history and growth in terms of a broad scope beyond Utah, while the Deseret News and the Salt Lake Tribune^ recorded the events of Utah Mormonism,
Of importance but in need of critical review are the secondary documents ; th e m ajo rity of which a re authored by Mormons, Those by
Mormons are variations of a common theme, specifically the purposes of temples. Few concern themselves with the architecture of temples and none with a critical analysis of their aesthetic worth. The apparent reason lies with the doctrinal importance of the temples within Mormonism and the existence of such since the time of Orcist, 5 Much effort has heen devoted to establishing their historical valid ity and the need for exaltation of both the living and the dead.
Therefore, a concern for architectural design is only of secondary importance. Examples are Hugh Nibley's articles "The Idea of the
Temple in History" and "Christian Eni/y of the Temple"? and Sidney
B. Sperry’s "Some Thoughts concerning Ancient Temples and Their
Function."8 Both are scholarly treatises of the type available to the reader. They are written by internationally acclaimed Mormon
Biblical scholars and serve a valid purpose in defining the Mormon concept of temples; but unfortunately, their prime value is histori c a l ra th e r than a r c h ite c tu ra l. More re c e n t, but of th e same theme is Richard 0. Cowan’s Temple Building Ancient and Modern^ and the official Church publication Temples and the Latter-day Saints.
The latter is a compilation of brief articles hy Church Authorities and Mormon scholars including a reprint of Sperry’s previously men tioned article. Of most significance are the illustrations and photo graphs of each publication, for there is little relevant discussion of architecture.
N, B, Lundwall’s The Temples of the Most High^^ is similar in format to Cowan’s article/pamphlet but is an earlier and more comprehensive treatment of documents concerning Mormon Temples. As with the other studies, there is little discussion of architecture.
The only study to date that specifically addresses the problem of Mormon temple architecture is Laurel B. Andrew's The Early Temples of th e M o r m o n s . 12 Her text centers on the architectural origins of 6 th e K irtlan d , Nauvoo and th e four n in eteen th century Utah tem ples.
She attempts through a lucid style of writing, and an effective stylistic analysis to establish an American provenance for these early buildings.
Because of the apparent significance of her book as an archi tectural study, it is important to review her text in some detail in order to assess its scholarly worth. She is first to be complimented on her discussion of the Kirtland Temple, The general lack of docu mentation related to its design has caused Andrew to rely primarily on stylistic analysis and peripheral documents to form the possible architectural antecedents for the Temple. She is correct in her analysis in terms of an American provenance; it's unfortunate that she did not broaden her perspective to include more of the archi tecture of Ohio as possible sources for the design of the Kirtland
Temple,
She persists in the use of stylistic analysis and peripheral documentation to formulate an American origin for the other temples.
This methodology, while adequate for the Kirtland Temple, is not appropriate to the others in light of the maiy primary documents that exist and specifically relate to the post-Kirtland designs. As is evident from her text, footnotes and bibliography, Andrew spent little time researching these primary sources that were available in the public and private archives of Utah,
Her premise of an American provenance is based on two factorsi first, the Mormon's contact with Freemasonry in the early years of
Nauvoo; and second, the contemporary American architectural scene. 7 Both conclusions would appear to he correct if it were not for the existence of overlooked documents especially those of the individuals most closely affiliated with the designs of the temples.
Her argument of a close interrelationship between Mormonism and Freemasonry in the early years of Nauvoo is convincing; hut she fails to elaborate on the contradictory primary documents. Her dependence on Robert Plunder's Nauvoo, Kingdom on the Mississippi^^ and Fawn Brodie's controversial No Man Knows My History^^ is explana tion enough for the bias of her conclusions. It is important to realize that documents confirm that Brigham Young, the one responsi ble for the basic design concept for the early Utah temples, was only peripherally interested in Masonry. Aware of Young's contact with
Masonry, she assumes that he visited the Masonic temples of Phila delphia and Boston in 18^3» Had she consulted Young's day book as she suggests by her bibliography, she would not have made this assumption; for he does not record such a v isit.^-5 Further, she overlooked the state of repair in which Strickland's Philadelphia
Temple would have been found at the time of Young's supposed visit.
As a result of two disastrous fires, the first in 1818, and again in 1819, the Temple was reduced to a hulk with the conspicuous absence of its Wrenish tower and spire. The Masons themselves had abandoned the structure in 1837.
She claims he made a similar visit to the Boston Masonic
Temple while he was there as mission president in 1843. This is incorrect for he was in Nauvoo from August of 1844 until the expul sion of the Church in February of 1846. Even during his stay in 8
Boston in 184-3, he did not record such a visit in his day hook.^^
Then for her to conjecture that he received inspiration for the recessed windows of the Salt Lake Temple from his v isit to the Boston
Masonic Hall is unfounded. William Ward, Jr. (1827-1892), the assis tant architect of the Salt Lake Temple, clearly stated that he was the one responsible for the recessed windows, independent of either
Angell, Sr. or Young.^7
She continues with the idea of a Masonic connection's by con cluding that the symbols found on the Salt Lake Temple were derived from Young's encounter with Masonry. Again she bases her opinion on stylistic analysis and secondary observation made by others who themselves used the same methodology to arrive at the same conclu sion. Had she researched the letter file of President John Taylor, she would have discovered that Truman 0. Angell Sr., the Temple architect, had denied such an allegation when asked this very ques tion. Angell stated the symbols were derived from Young's intense investigation of the scriptural texts available to him and his inter est in astronomy.19 Her assumption for a Masonic tie is tenuous a t b e st.
Her most crucial oversight is her claim for an American prove nance for the styles of all early Mormon temples. It is true that the Kirtland is from American antecedents but this is not true for th e Nauvoo and Utah tem ples. Had she sought fu rth e r documentation on th e liv e s of T. 0. A ngell, S r., William Ward, J r . , Brigham Young and William Weeks (1813-1900),^® she would have drawn different con clusions. Both Angell and Weeks had access to Peter Nicholson's 9 volumes on architecture.^^ The documented presence of his manuals
indicates a direct English source. This potential English origin
for the Salt Lake Temple is reinforced "by the presence of William
Ward, Jr, as Angell's architectural assistant. He received his
architectural training in the Gothic Revival school as an apprenticed
architect in his native England prior to his joining Mormonism and
d ep artu re fo r Nauvoo and th en Utah.
The most important evidence for an English architectural
provenance for the Salt Lake Temple is found in Brigham Young"^s and
his associates’ day books. The source for the six-tower/spire con
figuration, as sketched on a slate by him for Angell and Ward, came
from his exposure to and appreciation of the grandeur of English
architecture that he experienced while on an extended mission to
that country in 1840. It seems strange that Andrew would see par
allels between a medieval cathedral and the Salt Lake Temple in
term s o f a compendium o f th e o lo g ic a l b e lie f and not d iscern an
English or European source. Young and those who accompanied him to
England recorded in detail their visits to Worcester Cathedral,
Dudley Castle ruins, Westminster Abbey, the Tower of London and St.
Paul’s Cathedral. (This is in marked contrast to the conspicuous absence of such recorded data from their travels in America.) His purchased architectural guide books to these various monuments along with a structural model would return with him to form the basis of his design concept. For what reason would he send his architect,
T. 0. Angell to England and France in 1856 specifically to learn from the "works of the ancients" to improve upon the design of the Salt 10
Lake Temple, had he heen ahle to gain the same from a visit to the eastern United States?
In general, Andrew's own scholarship has shown little advance over her initial article on this topic that was published in the March
1971 » quarterly of the Society of Architectural Historians, "The Four
Mormon Temples in Utah," and her 1973, doctoral dissertation (Univer sity of Michigan) from which her book was edited.^^ Her lack of research in relationship to primary documents and frequent misinter pretations of Mormon doctrine have led to a book based on miscon ceptions and faulty conclusions. The book is of questionable worth to the serious and well-informed scholar on Mormon architecturej but it does represent the first serious attempt to evaluate critically
Mormon temple architecture. For this reason alone, the book has a redeeming value.
The remaining literature can be grouped into historical mono graphs a.ud single articles. There are Master's theses written on the Kirtland, Nauvoo, St, George, Logan and Manti Temples,Each is an historical rather than architectural investigation which greatly minimizes its value,
Joseph E, Arrington's unpublished manuscript "The Construc- pli tion of the Nauvoo Temple," is an exception to the previous his torical studies. He includes detailed information on the building’s design. The voluminous size of his text contains a wealth of infor mation. Stanley B. Kimball’s brief article, "The Nauvoo Temple, adds visual substance to Arrington’s manuscript ; while Virginia S, and J , 0, H arrington’s Rediscovery o f th e Nauvoo Temple confirm s 11 archaeologlcally his r e s e a r c h , ^6
In contrast to Arrington^s tedious manuscript and the
Harrington's t i ^ t summarization is E. Cecil McGavin's hook The
Nauvoo Temple,A n o th e r historical volume, it gives a generalized review of th e Nauvoo Temple and i t s co n stru ctio n which i s not con sidered in Arrington's text. He does not concern himself with the detailed particulars of the building's design and liturgical function.
The Salt Lake Temple, the last to he completed of the nine teenth century temples, is the most important symbol of the Mormon faith I conneo[uently, much has appeared in print concerning it-.
Unfortunately, the majority of these works lack meaningful archi tectural content and are often repetitive in basic information.
All avoid aiQr critical architectural discussion, James E, Talmage's book The House of the Lord^^ is the most important among them. It was first published in I 912 to inform those not acquainted with the pur pose and function of Mormon Temples, He relies heavily on the descriptive information in the dedicatory article written by James
H, Anderson^^ and D. M, M cAllister's contemporary pamphlet.3^ He discusses the exterior of the Salt Lake Temple in general terms before considering in any depth its interior design and organization in relationship to the prescribed liturgy and other ecclesiastical activities. The photographs of the original edition are of particu lar importance because they record visually all the major compartments within the building) whereas, the I968 edition has few photographs of only selected rooms as they now appear after renovation. 12
Wallace Raynor's book The Everlasting Splres^^ considers in detail the construction of the Temple, its financing, and those who were involved in its erection. It is a representative historical volume that demonstrates only a passing interest in the Temple's architecture except to classify it as to style and include the archi tectes two descriptions of the building.
The general and specific literature that can be considered directly relevant to the architectural study of the Salt Lake Temple is limited. It does, ho>rever, form a basis from which to proceed with a monograph. The primary documents are the necessary key to a substantive investigation void of interpretive error associated with a dependence on secondary sources. FOOTNOTES
^Klng James version; Joseph Smith, Jr., trans,, The Book of Mormon (Salt Lake City; Church of Jesus Christ of Latter-day Saints, 1967 ed.); Doctrine and Covenants (Salt Lake City: Church of Jesus Christ of Latter-day Saints, I 967 ed.) hereafter cited as D&G, Pearl of Great Price (Salt Lake City: Church of Jesus Christ of Latter-day Saints, I 967 ed .) H ereafter c ite d as PofGP,
^These journals, diaries, day books and letter files are in the L.D.S, Church Historian's Office in Salt Lake City, Utah.
3Journal of Discourses (26 vols.; Salt Lake City: Church of Jesus Christ of Latter-day Saints, 1964). Hereafter cited as JD.
^he History of the Church of Jesus Christ of Latter-day Saints, ed. by B. H. Roberts (7 vols.; Salt Lake City: Deseret News Press, 1946 ed.). It is most often referred to as the Documentary History of the Church and will hereafter be cited as DHC.
^Millennial Star (Liverpool, Ehgland), EC-LIV.
Deseret News (Salt Lake City), All editions, 1851-1893* Salt LEike Tribune (Salt Lake City), All editions, 1870-1893•
7hu ^ W. N ibl^, "The Idea of the Temple in History," M illennial Star. CXX (August 1958), 228-237, 247-249 ; "Christian Eînvy of the Temple," Jewish Quarterly Review. L (October, 1959), 97 - 12 3 .
^Sidney B. Sperry, "Some Thou^ts Concerning Ancient Temples and Their Function," Improvement Bra, L7III (November,1955), 814-816, 826-827,
^Richard 0, Cowan, Temple Building Ancient and Modern (Provo, Utah: Bri^iam Young U niversity P ress, 1971).
^^Temples of the Church of Jesus Christ of Latter-day Saints (Salt Lake City: Church of Jesus Christ of Latter-day Saints, 1955). It is a special issue of the Improvement ISra.
B, Lundwall (comp,). The Temples of the Most Hip^ (Salt Lake City: Bookcraft Co., 1949).
13 14"
^Laurel Brana Blank Andrew» The Early Temples of the Mormons (Alhançjr, New York: State University of New York Press, 1978).
^^Rohert F landers, Nauvoo—Kingdom on th e M isslssi-ppl (Urhana, Illinois: University of Illinois Press» 196$). For an excellent review of his hook hy LaMar C« Berrett, refer to BYU Studies, VII ( Spring-Suinmer, 1966) » 2^2-2^5 •
^4Pawn Brodie, No Man Knows My H istory (New York: A. A. Knopf» 1966 ed. ). The gross inaccnracy of her text is made apparent in reviews of her hook hy scholars in this area: Dr. Hu^ W. Nihley, No Ma'am th a t i s not H istory (S a lt lak e C ity: Bookcraft Co,» 1946) and Dr, Marvin S, Hill, "Brodie Revisited: A Reappraisal»" Dialogue, VII (w in ter 1972), 72-85» Andrew continues to rely on secondary sources without any apparent attempt to consider their validity hy her use of Klaus J, Hansen's, Quest for Empire: The Political Kingdom of God and th e Council of F ifty in Mormon H isto :^ (East Lansing, Michigan: Michigan State University Press, 1967),
^^"Bri^iam Young I ^7 peseret News, 23 A p ril 1892, ^%ohert White, in a most unscholarly article, follows Andrew's earlier 1971 article to naively conclude that Mormons derived their concept for city planning from the Masons, He completely fails to substantiate his thesis with any key primary documentation. "Archi tecture on the Frontier: The Mormon Experiment," Pacific Historical Review, XLHI (February 1974'), 50-60, l^Letter, Truman 0, Angell, Sr, to President John Taylor, 29 A p ril 1886, President John Taylor Letter File, L,D,S, Church His torian's Office, Salt Lake City, Utah, 20william Weeks was appointed architect of the Nauvoo Temple by Joseph Smith, ^^Refer to Chapter IV for the discussion of the influence of Peter Nicholson's volumes on architecture, ^David S, Andrew and Laurel B, Blank, "The Four Mormon Temples in Utah." Journal of the Society of Architectural Historians, XXX (March 1971), 61-65: Laurel Brana Blank Andrew, The Nineteenth Century Temple Architecture of the Latter-day Saints (unpublished Ph.D. dissertation. University of Michigan, 1973) » 15 23ciarenc8 L. Fields, History of the Kirtland Temple (unpub lish e d M aster's th e s is , Brigham Young U n iv ersity , I 963 ) ; Don P, Colvin, A Historical Survey of the Mormon Temple at Nauvoo, Illinois (unpublished Master's thesis, Brigham Young University, 1962 ) ; Kirk M. Curtis, History of the St, George Temple (unpublished Master's th e s is , Bri^iam Young U n iv ersity , 1964-) ; Melvin A, Larkin, The History of the L.D.S. Temple in Log^, Utah (unpublished Master's thesis, Utah State University, 195^) I Glenn R, Stubbs, A History of the Mantl Temple (unpublished Master's thesis, Brigham Young Univer- s ity , .1960 ), Z^Joseph Earl Arrington, "The Construction of the Nauvoo Temple" (unpublished manuscript, L.D.S. Church H istorian's Office, Salt Lake City). He has published two articles of lesser architec tural importance to the understanding of the Nauvoo Temple. "Destruc tio n o f th e Nauvoo Temple a t Nauvoo," Jo u rn al o f th e I ll i n o i s S ta te Historical Society, XL (December, 19^7)î "Nauvoo Sun Stone a Century Later," Journal of the Illinois State Historical Society, L (Spring, 1957 ), 99-100. 25stanley B. Kimball, "The Nauvoo Temple," Improvement Era, LXVL (November, 1963 ), 974-982. Z ^v irg in ia S. and J , C. H arrington, Rediscovery of th e Nauvoo Temple 1 Report on Archaeological Excavations (Salt L^e City: Nauvoo R esto ratio n Incorporated, 1971). ^"^E. C ecil McGavin, The Nauvoo Temple (S a lt Lake C ity; D eseret Book Company, 1962 ). He has also authored a general history on Nauvoo. Nauvoo th e B eau tifu l (S a lt Lake C ity : D eseret Book Company, 1962)1 Mormonism and Freemasonry (Salt Lake City: Book craft, Inc., 1958) combines with Anthony W. Ivins earlier work, The Relationship of Mormonism and Freemasonry (Salt Lake City: The Deseret News Press, 1934), to state the Mormon side of the Masonry issue. These two books have been effectively augmented by Dr. Hugh Nibley's insightful and most scholarly treatise on the orirfn of the Mormon endowment. Message of the Joseph Smith Papyri (Salt Lake City : Deseret Book Company, 1975)» He points out in his introduc tory comments: "Off-hand, one may say that Joseph [Smith] could have gotten his ideas from any or many of a great number of sources, ancient and modem." This is to say that Freemasonry was only one of a number of sources that could have influenced him if one does not accept th e id ea th a t he receiv ed th e endowment in i t s pure form through divine revelation rather than from a "decadent model." 28James B. Talmage, The House of the Lord (Salt Lake City: The Deseret News, 1912). A revised edition of this long accepted authorative volume on the Salt Lake Temple was published in 1968 . The new twenty-nine page appendices "by William James Mortimer was added to update Talmage's original text. When the new edition is 16 hereafter cited, its date will he included in parentheses (1968 ) to distinguish it from the original edition, 29James H. Anderson, "The Salt Lake Temple," The Contributor, XIV (April, 1893), 24.3- 303. M, McAllister, A Description of the Great Temple, Salt Lake City, smd a Statement Concerning the Puruoses for which It has been Built (Salt Lake Oityi The Deseret News Press. 1912), ^^Wallace A, Raynor, The Everlasting Suires (Salt Lake City: D eseret Book Company, I 965 ). CHAPTER II DOCTRINE, DESIGN AND THE PRE-UTAH TEMPLES Three years after the formal organization of the Church of Jesus Christ of Latter-day Saints, the often mentioned temple was was initiated with the laying of the cornerstone for the Kirtland Temple on 23 July 1833»^ Prior to the cornerstone ceremony, the temple had "been defined in terms of vague generalities. The first such instance was in December of I 83O. The revelation to Smith was the first direct indication that they were to he a temple building people. I am Jesus Christ, the Son of God: wherefore gird up your loins and I w ill suddenly come to my temple.2 Even before the December declaration, the Book of Mormon, which had just passed through its first edition, gave the saints an indirect allusion to the necessity for temples. The book contains references to temples that the ancient inhabitants of the Americas (a branch of Hebrews) had constructed for specific liturgical uses. And I Nephi did build a temple: and I did construct it after the manner of the Temple of Solomon save it were not built of so many precious things; for they were not to be built unto Solomon's Temple. But the manner of construction was like unto the Temple of Solomon; the workmanship was exceedingly f i n e , 3 The psychological preparation continued with further instruction. On one occasion, a stern rebuke instructed the saints to rededicate 17 1 8 themselves to hasten the day that a temple would he built. The ensuing enthusiasm for temple construction came from the realiza tion that further instructions pertaining to the priesthood would he forthcoming. Yea, verily I say unto you, I gave you a commandment that you should build a house, in the which house I design to endow those whom I have chosen with power from on h i^ ;^ The day came on 3 A p ril I 836 , when Joseph Smith and O liver Gowdery reported a visit from the Old Testament prophet, Elijah, who spoke to them; Behold, the time has fully come, which was spoken of hy the mouth of Malachi, testifying that he (Elijah) should he sent before the great and dreadfdl 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 he 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,5 To Mormons, Elijah held the keys to temple work^ essential for the salvation of both the living and the dead. As Smith writes: The spirit, and calling of Elijah is that ye have power to hold the keys of the revelation, ordinances, oracles, powers and endowments of the fulness of the Melchizedek Priesthood and of the Kingdom of God on the earth; and to receive, obtain and perform all the ordinances belong in g to th e Kingdom of God, even unto th e tu rn in g of th e hearts of the fathers unto the children, and the hearts of the children unto the fathers, even those who are in heaven,? The in s titu tio n o f th e f u l l temple endowment was delayed by- troubles that beset the Church at Kirtland, The large influx of new converts to the small Ohio community caused resentment among the 19 non-Mormon p o p u latio n . The " g e n tile s ” were soon jo in ed d i s s i dent members who sou^t to gain monetarily from the strife while at the same time embarrass the Church. Thou^ pressured by the growing turmoil. Smith continued to solidify doctrinal and proce dural affairs of the Church, including a partial introduction of the temple ordinances,® The combined efforts of the persecutors throu^ most o f 1836 and 1837 forced the removal of the Church from Ohio to the State of Missouri. Again, violent mob action met the Mormons in Missouri that forced their exodus in 1839. They were received with an "open arms” policy by the State of Illinois, whose political parties sought to gain individually from the populous Mormon vote. The e x iled refu g ees purchased land and founded th e c ity of Nauvoo on the M ississippi River where they immediately began work on a new tem ple. T heir s ix year sta y in Nauvoo presented an environment conducive for the complete implementation of the temple ordinances; whereas, their previous expulsions from Ohio and Missouri had prevented this. Today, Mormons remain peculiar in terms of their temple building. The Church of Jesus Christ of Latter-day Saints, like other sects, builds chapels that function as meetinghouses for general congregational assemblies. Their temples, however, are closed to individuals who are not members of the Church and to those members who do not comply w ith c e rta in p rescrib ed standards (i.e. abstinence from alcohol and tobacco, payment of a full tithe, moral cleanliness, etc.). 2 0 Mormon Concept of Architectural Design The prescriptions for temples are dependent on the Mormon con cept of architectural design. The concept, as defined hy Wilcox, can he divided into two tenetsi first, the president of the Church is the initiator and the final arhitor on the design of temples ; and second, the appointed architect is responsible to define and carry out the instructions of the president, Joseph Smith established the doctrinal basis of the first tenet of the Mormon concept of architectural design through pro claimed revelation and direct overseership of the design and con struction of the Kirtland and Nauvoo Temples, The distinguishing difference between the two building programs would be the appoint ment of an architect/builder to resolve Smith's design proposals. The presence of an architect/builder as a design consultant and con struction supervisor to President Smith established the second tenet of the design concept.^ William Weeks, a Greek Revivalist architect, was appointed to oversee th e Nauvoo Temple p ro je c t, but i t was Smith who was re sp o n si ble for its design. There is no question that Weeks refined Smith's proposals, but his major contribution was the detailed structural renderings to fit the predetermined "pattern” established by Smith, An example of the relationship that existed between Smith and Weeks, as it applies to the Mormon concept of design, is manifest in a con versation between them over the installation of round windows in the Temple, 2 1 In the afternoon, Elder William Weeks (whom I employed as an architect of the Temple) came in for instructions, I instructed him in relation to circular windows designed to lig h t th e o ffic e s in th e dead work o f th e arch "between the stories. He said that round windows in the "broadside of the "building were a violation of all known rules of architecture, and contended that they should "be semi circular—that the "building was too low for round windows. I told him that I would have circles, if he ted to make the temple ten feet hi^er than it was originally calcu lated; that one light at each circular window would "be sufficient to light the whole room; that when the whole "building was thus illuminated the effect would "be remark ably grand. ”I wish you to carry out my designs. I have seen in vision the splendid appearance of the build ing illuminated and will have it built according to the p a tte rn shown me.”^^ As is still the case, the president of the Church was the ultimate authority regarding design. Others function as advisors whose suggestions may or may not meet the president's design concept. Concerning design, each temple is subject to the spirit of the time; otherwise, there is no official policy regarding architectural style- -only that the design must conform to the functional pattern pre scribed by the temple liturgy. The Kirtland Temple The apparent anticipation of the long awaited temple prompted Smith, in response to an earlier revelation of 8 March 1833, "bo call for the erection of a simple building. The structure was to house a school for doctrinal studies to prepare those who were to enter the mission field. On ^ May 1833, a committee was selected to raise funds 1 ? for the construction of the building.Two days later, the plan for a school house was changed to that of a temple. The change came in response to a revelation that reversed Smith's original decision. The 2 2 new declaration stressed the usual importance of a templej but of most significance were the architectural specifications that had been absent in all previous messages. And again, verily I say unto you, my friends, a commandment I give unto you th a t ye s h a ll commence a work of laying out and preparing a beginning and foundation of the city of the stake of Zion, here in the land of Kirtland, beginning at my house. And behold, it must be done according to the pattern which I have given unto you. And let the first lot on the south be consecrated unto me for the building of a house for the presi dency, for the work of the presidency, in obtaining revelationsÏ and for the work of the ministry of the presidency, in all things pertaining to the church and kingdom. Verily I say unto you, that it shall be built fifty- five by sirty-five feet in the width thereof and in the length thereof, in the inner court. And there shall be a lower court and a higher court, according to the pattern which shall be given unto you hereafter. 13 These and subsequent revelations motivated the materially destitute saints to prepare for and complete the building of a temple. Having no architectural training or the availability of an architect. Smith was left to work out the design on his own—given the information in Section 9^ of the Doctrine and Covenants and the experience of artisans whom he assigned to do the detailed work on the building. They, in turn, had to rely on builder’s manuals for construction techniques and decorative motifs, as their restricted geographical movements brought them into contact with only period architecture of the region. The Kirtland Temple’s general exter ior and interior appearance is common to the early American 23 meetinghouse with some noted exceptions. Its two and a half story arrangement, double pulpits, rock construction and the combination of Georgian, Greek Revival and Gothic features distinguish it from any other building within the Western Reserve (figs, 2, 3)»^^ The unique character of the building can be attributed to Smith, Truman 0, A ngell, Sr,, a carpenter on both the Kirtland and Nauvoo Temples and later appointed architect for the Salt Lake Temple, recorded in his autobiography that Smith instructed the "mechanics” in every detail of the building and its finish work. He sought pur posely to create a building separate and distinct from any other. The Nauvoo Temple The tem ple a t Nauvoo was markedly d iffe re n t from th e one a t Kirtland, Ohio, The reasons arei first, the Nauvoo Temple was under the supervision of an appointed architectj second, the temple ritual was initiatedj and third, the Church had become prosperous. Even though William Weeks was called to the very prestigious position of temple architect, he remains an obscure figure within Mormon History,He was bom at Martha's Vin^urd, Dukes County, Massachusetts, 11 April 1813 to James Weeks, Jr. He and his brother, Arwin, were trained as builders by their father while they were young. The family departed New England for the Midwest and arrived in Chicago in 1835» They soon separated as a family to earn their own ways. It appears that William joined his brother, Arwin, in the practice of architecture in South Carolina and Augusta, Georgia, He became a member of the Church while in the South and 211- probably joined the saints in Missouri. Shortly after the expulsion of the saints from Missouri in 1839r he married Caroline Allen at Quincyr I llin o is , In 1840, a design com petition was held fo r th e proposed Nauvoo Temple, Smith judged Weeks' drawing to be the best and subsequently employed him to draft the plans for the Temple,Smith must have found Weeks* original proposal for the Temple, with its classical pediment, unsuitable. In 1842, the pediment was replaced by a recti linear attic front that afforded more useable space (figs. 4, 5)* One can assume that the change was prompted by the need for an expanded area within the attic story for ritual purposes,If this were the case, Young might have been involved; for he had been assigned the responsibility to resolve the processional movements associated with th e endowment ceremony. ^21 Only on th e ir in te r io r s do th e K irtlan d and Nauvoo Temples share any detailed sim ilarities (figs, 2, 6), Both exhibit two main assembly halls with terraced pulpits at each end and an axial length attic story. Each of the above ground stories are serviced by corner staircases that open onto vestibule entrances (courts). If there are any sim ilarities between their exteriors, they would be the shared rectangular body with the entrance on the short side and the ridge tower that is set back from the vertical line of the facade. Their architectural styles are completely dissimilar. The Kirtland Temple i s e c le c tic w hile th e Nauvoo Temple i s p a tte rn e d on th e Greek Revival style. The letter's homogeneous style can in part be attri buted to the presence of an appointed architect/builder. Their 25 exterior and interior orientations are completely opposite. The facade of the Kirtland Temple faces east while the one at Nauvoo faced west. At Kirtland, the Melchizedek pulpits were placed in the west with the Aaronic in the east,^ This is the reverse of those in the Nauvoo T e m p l e . The f ir s t story main h a ll ("Grand Hall") of the Nauvoo Temple was used for hoth open church assem blies and cultural activities. Its respective priesthood pulpits doubled as choir and band stalls during the varied secular and ecclesiastical functions,The function of the second main hall is in question, as it was never completed but was to have been finished as the first main hall.^^ Half stories were provided above the aisles of each hall for administrativeo f f i c e s . With the introduction of the ritual of baptism for the dead and la te r the endowment, the Nauvoo Temple took on the added functions of a religious sanctuary. To accommodate the former, a full basement story was excavated for the placement of a baptismal font set atop twelve oxen.^^ The compartments on the three side walls of the basement served as d ressing rooms for liv e proxies who were to be baptized for their deceased relatives. They were also used as pre paratory facilities associated with the activities which took place in the attic story, The attic front and story were strictly used for the endowment, sealings^^ and offices of the General Authori ties.^® As a building o f mixed usage, the Nauvoo Temple became the transition structure between the Kirtland and Salt Lake Temple, The latter would be designed from the outset to function solely as 2 6 sacred space. The common tond among them was the "pattern" estab lished by Joseph Smith, FOOTNOTES ^DHG, I, p. 400. 2p&C 3 6 1 8 . ^2 Nephi 5»16. The date of the temple’s construction is c . 570 B.C. or just thirty years after the departure of Lehi’s group from Jerusalem to the American continent. Talmage, House of the Lord, p. 11. %I&C 9 3 :8 . ^Ihid., 110:14-16. %efer to Chapter VI for the discussion on temple work. 7dhc, VI, p. 251. 2, pp. 31- 32. 9Keith Wilcox has summarized the concept of design as: "The president of the Church, as the sustained Prophet, Seer and Revela- tor is the source from which direction originates. He, in turn, acts under the influences and inspiration of the Holy Spirit. His deci sions are accepted as final and complete in all matters including architecture. Though he has always availed himself of the advice of professional architects, he has and will continue to he the final judge of their efforts. Thus, the Church remains unified and single in purpose, a hasic element of its power and strength, as an organ ization," "An Architectural Concept of the Church of Jesus Christ of Latter-day Saints" (unpublished Master's thesis. University of Oregon, 1953)r p. 45. ^QdHC, VI, pp. 196 - 197 . William Clayton recorded that William Weeks was se le c te d hy Joseph Smith to design th e Nauvoo Temple following the design competition. "Journal History," 6 April l84l. No details exist concerning the competition. It can he assumed that Smith made the selection hased on his preconceived image of how the building should appear. Harrington, Rediscovery of the Nauvoo Temnle. p. 3* The established "pattern" apparently referred to the interior movement necessary to facilitate the enactment of the temple ordinances, 2 7 2 8 ^DHG. VI, pp. 196 - 197 . ^rbld.t I, pp. 34-2-34-3, The necessity to 'build a school- house came in response to an earlier declaration of 8 March 1833. D&G 90:7-11. 13lbid.. 94:1-5, 10-12. %H0, I, p. 349. 15”The Kirtland Temple," TheAr chitectural Forum Master Detail S eries, (March,1936), 177. Richard N, Gampen, Ohio—An A rchitectural Portrait (Ghagrin Falls, Ohio: West Summit Press,1973), P. 28. l^Truman 0. Angell, Sr., Autohiography, MSS, L.D.S. Ghurch Historian^s Office, Salt Lake City, Utah. 1?DHG, V, p . 353. l^Arrington, Gonstruction of the Nauvoo Temple, pp. 80-83. ^9 iL id . , pp. 83-84. 20lhid., p. 93. ^^Leoiuird John Nuttal Diary, 183^1905. Brigham Young Univer sity Library, Provo, Utah, 7 February 1877. ^^Lundwall, Temples of the Most Hifdi, pp. 11-12, 23Arrington, Gonstruction of the Nauvoo Temple, pp. 66-71. Kimball misuses the reference DKG, V II, p. 560 to state the orienta tion of the priesthood pulpits. That distinction is not made in the quoted source. "The Nauvoo Temple," 980. ^^ b i d . , p. 560 . From 30 December 1845 to 9 January 1846, dances were tolerated in the main hall. However, this practice was stopped because it violated the reverence of the building. Ibid., pp. 557, 566 ; A rrington, G onstruction o f th e Nauvoo Temple, p. 61 . ^3 rb id ,., p. 66, ^^Ibid., p. 16 , ^7pHG, IV, p. 446. The original font was later replaced by one of stone. 28rbid., VII, p. 358. 29 ^9jbld. , pp. 538-539» Arrington, Construction of the Nauvoo Temple, pp. 93-9^. ^OpHC. VII, pp. 535, 5^2. GHAFTBR III THE TH-EPLB SITE The selection of a temple site in the nineteenth century came throu^ declared revelation. The president of the Ghurch as the recipient of the revelation, acted singly in the selection of the site. This is in marked contrast to the present-day Ghurch and its land purchasing agents and legal and architectural depart ments. The reasons the early presidents could act with such singular conviction are as followsi l) The localization of the main tody of Ghurch members w ithin a lim ited geographical are a . 2) The uneracumhered acquisition of lands. Of the five presidents who served the Ghurch during the nine teenth century, only Joseph Smith and Brigham Young were involved in the selection of temple sites. Joseph Smith Brigham Young Independence, Missouri (site, 1831) Salt Lake Gity, Utah (184-7) Kirtland, Ohio (l833) St. George, Utah (l8?l) Far West, Missouri (site, 1838) Logan, Utah (l877) Nauvoo, I ll i n o i s (184-1) Manti, Utah (1877) President John Taylor and Wilford Woodruff, successors to Smith and Young, had to he content with completing the temples begun by Young, for theirs was a remarkably difficult era of just keeping the Ghurch solvent under the unconstitutional and oppressive activities of the 30 31 United States Government against the Ghurch. The temple sites of either century are conspicuous hy their physical prominence. They either function as the huh of a community or are set atop or on the slope of a hill. The sites chosen hy Smith are of hoth types. The Kirtland, Independence and F a r West sites are on the hipest points of the low rolling terrain. His Nauvoo Temple sat atop the eastward slope up from the Mississippi River, This gave it a prominence over the outstretched city. Young's site for the Salt Lake Temple combines the two characteristics. It is sited on the southwest dipping alluvial slope of a westward prom ontory of the Wasatch Mountains. Thou^ not dominating the land scape as at Nauvoo, it was still hi^er than much of the then platted c ity . Of all the temple sites selected before and after the one at Salt Lake, only the one at Independence is of more importance. It was designated by revelation to he the site for the promised New Jerusalem, the place to he prepared before Christ's second coming.^ In preparation for His coming, there is to he a city laid out in a grid pattern about a complex of twenty-four temples. The temple complex is to he the administrative headquarters for the Kingdom of God on Earth. There shall he erected in that city a temple complex such as has never been known in the annals of earth life time, wherein there shall he as the center of that complex the temple of the New Jerusalem idiere the Lord w ill make his appearance in the administrative responsibilities of the government on earth. And it w ill he sustained and sup ported hy 23 o th er tem ples—a l l named a f te r th e various orders of the priesthood , , , The temple complex will he so arranged that the government of the earth will he 32 carried forward throu^ the priesthood of God -under the direction and leadership of the sons of God who will live and reign upon the earth. Among these 23 other temples of the complex are three temples of communication wherehy the voice of God, and the messages of the priesthood, will go throu^ all the earth to testify of the things that are to happen in the culmination of the Lord's work upon the earth. These temples are referred to on the plan as the "Messenger of the Ghurch," Temples l6, 17 and 18.2 The doctrine of Missouri as the final gathering place is still cen-tral to Mormonism, From th e "beginning, Smith envisioned th a t th e plan for the City of Zion (fig. 7) would be used as the urban model for all subsequent self-contained satellite communities. Each would adopt the mile square configuration for the urban lim its of the city, Th^ would then be su"bdi-7ided into smaller square grid u n its , w ith a green b e lt a re a beyond th e c ity lim its . Young co n tin ued in Smith's -vision.^ When Joseph Smith revealed the land where the Saints should gather, a woman in Canada asked if we thought that Jackson County [Missouri] would be large enough to gather all the people -that would want to go to Zion. I will answer the question really as it is, Zion will extend, eventually, all over this earth. There w ill be no nook or comer upon the earth "but what w ill be Zion,^ Though Smith's and Young's vision was into the millennial era. Young carried the plan of Zion into those communities directly under his control. Of these, and especially where a temple is sited, only Salt Lake City has the distinction of being the seat of Church government in lieu of the City of Zion,-5 As the interim seat of ecclesiastical authority, its temple and temple site are symbolically and ecclesiastically mere important than any other. The history and development of the site are indicative of its importance to 33 Mormonism, as no other site has received such singular attention. The H istorical Development of Temple Square On 2k- Ju ly 18^7, Brigham Young and h is vanguard company entered the valley of the Great Salt Lake, Young's selection of a desert wasteland for a new home came as no surprise to the saints. As early as 1842, Joseph Smith remarked that the Rocky Mountains would he the place of refuge for the Church,^ Just prior to his martyrdom on 27 June 1844, he and three others had crossed the Mississippi River from Nauvoo in preparation for their departure to the safety of the Rocky Mountains."^ Young continued in Smith's intention to go west. On 9 September 1845, he suggested that an advanced scouting party he sent to the Great Basin Region to survey p it for habitation. Some five months after the saints' exodus from Nauvoo, Young predicted that the next temple would he built hy the Church in the Rocky Mountains, Prom 15 July1846, the date of his g prediction,^ until the arrival of the saints in the valley a year later, the talk of building a temple was commonplace among the e x i l e s , I n view of this fact, it is understandable that one of the first priorities was the location of a temple site. After two days of exploring the immediate area, they deter mined that th e ir present place o f encampment was the most appropriate to build th e ir new c it y . On Wednesday28 July, Young selected the site for the new temple. Its location was the key to platting the city (fig. 8), President Young required the city be laid out from the temple plot,^^ Orson Pratt, as surveyor, set a marker on the 3^ southeast comer of the Temple Block at 40 degrees, 35 minutes and 34 seconds latitude and 111 degrees, 26 minutes and 34 seconds longitude at an altitude of 4300 feet as the point from where the city would he laid out in the familiar grid, street and lot pattern of the City of Zion,^ Originally, Young intended the Temple Block to he forty acres in keeping with the spirit of the plan for the City of Zion; hut, he was later to reduce it to the standard ten acre city plot,^3 The prohahle reason for the change was his knowledge that a plot of forty acres was too large for the single temple, tahemacle and hell tower he intended to have huilt on the property (fig. 9), These were the only permanent structures he envisioned to have huilt. He planned to have the Temple Block repeat the axial orientation of the city. He wanted the hlock divided evenly north and south hy a wide road with the Temple set to the east and the tahemacle to the west thus forming an east-west cross axis at the center point of the hlock. At the point of right angle convergence of the north-south and east-west axis, he proposed to huild a large square hell tower of undetermined h ei^ t. The road was to he wide enough to allow ease of passage between the hell tower and tahemacle and the hell tower and Temple,Under the presidency of Young, only the Temple and tahemacle were either constmcted or under constmction at his death in 1877, The hell tower was never huilt, A number of tempo rary stm ctures were erected on the Temple Block during Young's era, hut none have survived. 35 The 184-7 Bowery, constructed on the southwest comer of the Temple Block, was the first of the temporary ‘buildings. Built by members of the Mormon Battalion, it was completed in one day and only seven days after the saints* arrival in the Salt Lake Valley, As its name would suggest, it was constructed of conveniently acquired wooden posts, canopied by brush and willows on a simple lintel roof system. It, like all boweries, was designed to shade an assembled congregation. The sides were left open for ventilation. There is no mention of its size, but it must have been designed to accommodate the numbers of the vanguard compaiy. It was replaced by a large bowery the next year. The second bowery, one hundred sixty feet long, was begun and finished in the early part of 184-8, It was similar to the first bowery in construction but was intended to accommodate the larger numbers of people who were to enter the valley that year,^^ It was replaced by a more permanent structure in 1851, What is known as the Old Tabernacle (to distinguish it from the present one) was begun in I 851 (fig* 10), It replaced the second bowery on the southwest comer of the Temple Block, As completed in 1852, it was an adobe stm cture of one hundr^ and twenty-six "by sixty-four feet with a shallow wall topped by a steeply pitched roof,It was unique because of its near full width hemispherical apse at its north end. It was designed for improved accoustics for either speakers or bands. The interior was not encumbered by posts which accounts for its steeply pitched roof and arched ceiling. Upon viewing photographs, one can assume that entrances were located 36 on all sides of the building. There were two on the south and east walls and possibly two on the opposite as well as one to each side of the apse. In contrast to the earlier boweries. It was designed as an all weather structure ; as It was enclosed with double chimneys set near Its four comers. It could hold two thousand five hundred for multi-purpose activities. It was razed In 1877 and replaced by the present Assembly Hall. Because of the small capacity of the Old Tabernacle, a third bowery ( f i g , 10) was b u ilt to the north to accommodate the ever Increasing numbers of saints entering the Salt Lake Valley, Young proposed Its construction on 24- July 185^, It would be com pleted for use In the following year's July celebration. It was Intended to seat some twelve thousand people when, In reality, It accommodated only e l^ t thousand. Like the previous boweries. It was a temporary structure of the same general materials that 1 7 could be used on subsequent buildings upon Its removal. ' On 6 A p ril 1863 , Heber C. Kimball (1801-1868) proposed that It be razed T A to make way for a new tabernacle to be built the next year. Structurally the most Innovative building on Temple Square, the Tabemsicle Is an elliptical domed masterpiece of nineteenth century architecture (fig. ll). Its dome, by Henry Grow (I 8I 7 -I 891), has an Ithlel Town lattice truss system and spans an area of 25O by 150 feet. The celling Is 65 feet at the lowest point of the slope of the main floor and 75 feet to the top of the roof (fig, 12). The dome Is supported by 44 massive sandstone piers 9 feet deep, 3 feet wide and 24 feet h l^ with I 6 double door en trances s e t among them 37 for easy access to the huildlng. Grow detecrmined that the door arrangement could facilitate the egress of 13»000 people in 5 min utes (though it could seat no more than 9»000),^ ^ On learning of the huilding^s poor acoustics at its comple tio n in 1867 » Young asked that the problem be corrected. Truman 0. Angell, Sr. designed and supervised the addition of a 30 foot wide gallery in I 870 , It is supported on a double row of wooden columns that are painted to appear as marble. It is attached to the back wall a t 12 to 15 feet intervals, leaving a 2-| foot space between the gallery and the wall. The detached non-continuous gallery alle viated the problem of the annoying echoes. The focus of the interior is on the large rostrum and the 375 seat choir area that is continuous with the h ei^t of the gal lery, Set above the choir seats is the large pipe organ of over 3,600 pipes I the largest pipe, including its wood superstructure, is 48 feet h i^ . The Tabernacle became the first permanent building to be finished on the Temple Block. In 1877, the Old Tabernacle was determined to be inadequate and was razed to make way fo r a new permanent s tru c tu re on th e same s ite ,^ Stone for the new Assembly Hall (fig. 13) was taken from the discarded granite blocks from the Temple. They were neither cut nor dressed, as were those for the Temple, which accounts for the visible texture and broad masonry joints. Its picturesque Victorian Gothic style, in sympathy with the style of the Temple, is enhanced by its rustic exterior finish. 38 Its Gothic exterior and pseudo cruciform plan is belied by a non-vaulted classically appointed interior (fig. 14-). \lha.t could be mistaken from the outside for small transept arms are nothing more than shallow recesses off the rectangular main hall that act as auxiliary entrances for the main floor and gallery. The main axis begins at the east facade entrance and extends some one hundred and twenty feet to the west with a cross axis of sixty- ei^ t feet. Except for the nearly flat decorative ceiling, its interior is very similar to that of the new Tabernacle. Its floor slopes to meet the rostrum on the west while a non-continuous gal lery supported by a single row of columns form around three sides of the interior wall to terminate with the choir seats. Continuous in height to the gallery, the choir area above the rostrum is overshadowed by a large pipe organ whose pipes are set in a wood superstructure with the larger pipes exposed. When dedicated in 1882, it became the second permanent building to be finished on Temple S q u a re .It was the last temporary or permanent building to be erected on the Temple Block to specifically serve the needs of the general populace in cultural and ecclesiastical activities. The remaining buildings erected on the Temple Block to 1893» were those associated with the functions of the Temple. The first such building was the Salt Lake Endowment House. Acknowledging the length of time it would take to complete the Salt Lake Temple and sensing the urgency for his people to receive their endowments and sealings. Young directed a temporary structure be built to adminis ter these ordinances. The northwest corner of the Temple Block 39 was selected as the site for the new huilding. The simple rectangu lar two story adohe huilding was laid out in April 185^» on a north- south axis. It was dedicated on5 May1855 "by Heher G. Kimhall, Within one year, it was too small to service adequately the members and had to he enlarged. A small one story addition was completed at the south end of the huilding. In the spring of 1889, after p/i thirty-four years of continuous use, it was demolished. Its destruction came after the dedication of the St. George, Logan and Nanti Temples and four years prior to the dedication of the Salt Lake Temple, Designed hy Joseph Don Carlos Young, the Old Annex (fig. 15) was hegun in 1892 and dedicated on 6 April 1893* It was the main entrance to the Temple hy an underground access tunnel. The exter ior was obviously inspired hy Dyzantine and possibly Moorish archi tecture. What appeared on the exterior to he a central plan chapel with side aisles was a huilding designed to provide multiple services. On the east were administrative offices and an access hall that opened into a central chapel that was thirty-six feet square. About the chapel were three small apses ("alcoves"). The one to the west served as a small luncheon facility for temple workers and patrons while the two to the north and south were raised lecture chambers that faced onto the chapel. The chapel was designed to seat three hundred people in individual chairs. The domed groin vault was only visually supported hy single corinthian columns at each corner. L i^t was admitted through triple stained glass windows set in each of the four lunette frames placed in the arch of the groin vault. 40 Built of oolitic fine grained limestone from the Manti quarries, it was sited north of the Temple and occupied the northeast quadrant of the Temple Block. Its north-south axis was sited just west of the north-south cross axis of the Temple (fig. 9). It was razed in 1962 to make way for a more adequate and architecturally appropriate h u ild in g . The new Temple Annex (fig. l 6 ) was completed in 1966 . The north section of the above ground complex consists of a number of , offices and administrative centers. Attached to the south wall of the administrative center and on a north-south axis is the chapel. Its exterior appearance is similar to that of the fifteenth century King’s College Chapel at Cambridge, England. Its interior, however, bears no decorative sim ilarity. The chapel, a single long room, is occupied by rows of north facing wooden benches. The benches face a rostrum with a centrally positioned lectern. Behind the rostrum is a large oil mural that depicts the resurrected Christ. There is another full wall mural (34 feet in height) on the south wall depicting Jerusalem and the Mount of Olives. The underground area between the Temple and the Temple Annex is a labyrinth of: . . . typing, suitcase storage, children's nursery, kitchen and dining facilities for temple workers and patrons, separate dressing rooms for men and women temple workers and patrons, instruction rooms for brides and for grooms, temple clothing and linen areas, study rooms for temple workers, laundry facil ities, and the building^control center utilized by maintenance personnel. The Temple Annex is the last building associated with the functions of the Temple. The remaining etmotnres were built for interested visitors to Temple Square. Once the area south of the Temple was cleared and landscaped, an architecturally nondescript building was constructed along the south wall of the southeast quadrant. It was dedicated h August 1902, as a bureau of information and as a place for the dissemination of Church literature. . It took on the added function of a museum with subsequent additions being made to the building after 1904. As an historical museum, it displayed the early artifacts of Mormonism and the Salt Lake Valley^? until 1976, when it was razed to be replaced by a new Visitors Center that was dedicated in 1978. To be consistent with most other buildings on the Temple Block, the new Center (fig. 17) was built of temple granite. The center pavilion of the north face is an open expanse of plate glass that serves as a vista for the entire south face of the Temple. The idea is appropriate because the first floor of the center is speci fically programmed to explain why Mormons build temples. The promin ent cantilevered roof of the center pavilion and the li^ t cornice on the remainder of the building deny the structure, keeping it subordinate to the Temple and in harmony with the horizontal move- op ment of the sanctuary wall. The new Center was preceded by a la rg e r V is ito rs Complex (fig, 18) on the northwest quadrant of the Temple grounds. It is the first important structure to occupy this site since the old Endow ment House. Like the new Center, it was purposely designed to acquaint visitors with Mormon beliefs. Its exterior appearance is 42 that of a mausoleim. Its weakly acticulated and unfenestrated granite wings are attached to a full two story domed, glassed pavil ion, Thou^ an architectural pile, its neutral appearance does not detract from either the Temple or the Tahemacle, Its basement story served as a temporary temple annex until the completion of the present Annex, The area has since been converted into a theatre and a display area. It was dedicated in 1966 ,^^ The monumental pieces of sculpture on the Temple Block are for instructive purposes with no intention for veneration by Church members. The various monuments are placed at different points around the Temple grounds to acquaint visitors with historical figures and events in Mormon history. Only the near lifesize figures by Mahonri Young of Joseph and Hyrum Smith have any direct relevancy to the Temple. Now on granite plinths in the landscaped area south of the Temple, thqy were originally placed in the sculptural niches on the east facade of the Temple, The fifteen foot adobe and sandstone wall that encloses the Temple Block is of greater significance to the creation of a reli gious sanctuary than aiqr of the attendant buildings. The wall was started in 1852 as a make-work project to assist the newly arrived saints and those making their way to the California gold fields,^® After a time, its construction was considered necessary to protect the growing amount of machinery that was collecting on the Temple Block, But of more importance, it kept the spirit of the saints alive in preparation for the beginning of the Temple, 43 The fourteen foot h l^ wall was dedicated 15 August 1854, The foundation was of sandstone to a height of four feet; the remaining ten feet was of adohe. It was not until 23 May 1857, that it was finally completed with a single one foot high sandstone cap ping, Years later, the adohe hricks were plastered to protect the wall from the elements,^^ The wall encloses the Temple Block in four one eighth mile segments (fig. 9)* It logically hreaks at the established axis of the square to form the main entrances to the Temple grounds. What hegan as a make-work project turned into the one structure that isolated the Temple and its attendant buildings from metropolitan encroachment. The controlled space created about the permanent buildings with the carefully manicured trees, shrubs and flower beds plus access walks is responsible for an atmosphere of ordered rever ence, This is in contrast to the congestion of the city outside its walls. One must enter throu^ the north or south gates to experience visually the vision of the Temple and new Tabernacle as expressed by Young in 1862,^^ The view from the west gate is limited because of the location of the Tabernacle, It obscures any hoped for vista of the Temple or major portions of the Temple grounds. Today the east gate has become an ornamental vista for the east facade of the Temple rather than a gate for pedestrian traffic. Entering from the south, one notices that the Temple is set apart from all other buildings by its placement on a landscaped terrace which isolates it and the entire northeast quadrant from the rest of the Temple grounds. Physically, the terrace was intended to correct the southwest slope of the ground., which it did} hut it also established the hierarchical importance of the Temple over i t s neighboring buildings. Temple Sq.uare, from i t s inception in Smith's plan for the City of Zion, was conceived to function as the center or hub of the city. Salt Lake City was literally laid out from the Temple Block as stipulated by Young,^ He saw the entire city as the theocratic center of Mormonism with the Temple as its spiritual center. Historic conditions prevented it from becoming a theocratically governed city,The Temple, however, does remain the theocratic center of Mormonism as the envisioned "ensign to the nations from afar, FOOTNOTES 9, pp. 137-138. ^Alvin R, Dyer, "Genterplace of Zion,” Brigham Young Univer sity Devotional Address, 7 Felaruary I 967 , p. 8. %H0, I, pp. 311-312. The criteria on establishing new com munities patterned on that of the Gity of Zion will be the size of the population, Orson Pratt explains that the Gity of Zion is to have ”fcom 12,000 to 15,000 people." 24-, p. 24-. Once this is reached, another city of the same plan is to be laid out. This system w ill continue as a standard. ^ id .. 9, p. 138. ^ Ib id ., 1, pp. 22- 23. % G . V, p. 85. ?About 2:00 A.M., 23 June 1844-, Joseph and Hyrum Smith, Willard Richards, and Crin Porter Rockwell were making preparations to leave Nauvoo for the Rocky Mountains. DKG, VI, pp. 54-7-348. ^Ibid.. VII, p. 4-39. Q "Journal History of the Ghurch of Jesus Ghrist of Latter- day Saints," L.D.S. Ghurch Historian's Office, Salt Lake Gity, 15 July 1846. Hereafter cited as "Journal History." ^^Wilford Woodruff Journals, MSS, L.D.S. Ghurch H istorian's Office, Salt Lake Gity, Utah, 9 August 1846; Joseph Fielding Smith, "The Salt Lake Temple," Improvement Bra, LVI (A pril,1953) 223. l lWoodruff Journal, 28 July 184-7. ^Joseph Fielding Smith, Essentials in Ghurch History (Salt Lake Gity: Deseret News Press, 1950)» pp. 454-4-55» llWoodruff Journal, 28 July 1847. On 4 August 1847, just twenty-two days before Young's return to Winter Quarters, it was decided to reduce the acreage of the Temple Block from forty to ten acres. Thomas Bullock Journal, MSS, L.D.S, Ghurch Historian's Office, Salt Lake Gity, Utah, 4 August 1847. 4 5 46 ^\oodJUff Joiurnal, 23 August 1862. ^^axguerite Cameron, This Is the Place (Caldwell, Idaho: Caxton, 1941), p. 153» Preston Nihley, "Temple Square in Salt Lake City, I," Relief Society Magazine, IIIL (Ootoher,I960), 640, ^^almage. House of the Lord, pp. 201-202, It has heen conjectured that Young received his idea for the elliptical dome of the Tabernacle from the hemispherical apse of the Old Tabernacle. This seems more reasonable than the often cited egg, the roof of the mouth and umbrella theories; N ibl^, "Temple Square in Salt Lake City, I," 64l; "Journal History," 6 April 1853• ^7jp, 2, p. 17; Nibley, "Temple Square in Salt Lake City, I," 641. ^%bid., 10, p. 166. ^^Henry Grow was born in Philadelphia, Pennsylvania in 1817. He joined the Mormon Church in 1842 and soon after left for Nauvoo and then Salt Lake City. In Utah, he was employed in his profession as a bridge builder and construction supervisor. He died in 1891. 20stewart L, Grow, A Tabernacle in the Desert (Salt Lake City: Deseret Book Company, 1958)i PP. 85-90. It appears that the original plan presented by Wm, Folsom was revised by Henry Grow. Deseret News, 3 June 1863; Grow, "Bring on the Lumber," Improvement Bra. LXX (April. 1967). 5. ^^Talmage, House of the Lord, pp. 203-204, The organ, by Joseph Harris Ridges, was completed in 1877 and no doubt was based on the design of the Boston Music Hall organ. More pipes were added in 1885, 1926 , 1940 and 1949. Jay M. Todd, "Tabernacle Organ," Improvement Bra. LXX (April, 1967), 14-20. ^^JD. 10, P» 166 , 23ralmage, House of the Lord, pp. 205-206 ; Deseret News. 11 August 1877 . 24iundwall, Temples of the Most H i^, pp. 209-210; TO, 18, p. 263 . 2^almage, House of the Lord, pp. 181-183. There exists, within the temple plans, a proposal (in faint pencil) for an annex which appears to be very similar to the one completed by Young. Its walls, however, are crenelated like those of the Salt Lake Temple, Its frontal appearance is very similar to the Isaac M, Wise Synagogue by James K, Wilson in Cincinnati, Ohio. The difference between them is that one is a basilica and the other a central plan. It, no doubt, is a preliminary proposal. Anderson, "The Salt Lake Temple," 283. ^7 Z^Ibid.. pp. 201-204 (1968 e d itio n ). 27ibia,, pp. 220-221. Carter E. Grant, "Zion's Ten Acres," Improvement Bra. LXXIII (June,1970) p. 18. The bureau was enlarged in 1919. 28ghurch News, 6 November 1976. ^^Talmage, House of the Lord, (1968 edition), p. 221. 30"Temple Square Wall," Improvement Era, LI (A pril,1948), 197 , 217 . 3ÏThe foundation for the temple wall was begun 7 April I 85I . Deseret News, 7 April I 85I; Originally, it was to have had a six foot high iron fence set at the top. "Journal History," 6 October 1852. 32t«Temple Square W all," 197. 33Refer to footnote 14. 3^A11 city blocks were to be laid out and numbered from the Temple Block, Bullock Journal, I 6 August 1847. 35with the drafting and adopting of a constitution based on the tripart system of the U.S. government in March of 1849, the theocratic government of the State of Deseret (later to be the Utah Territory) came to an end. The reason for the change was the in creased numbers of non-Mormons en terin g th e t e r r ito r y . Thomas P. O'Dea, The Mormons (Chicago* The University of Chicago Press, 1970), pp. 98-99t 165 - 166 . Klaus J. Hansen's study of the Council of Fifty considers the issues of Mormon government during this period with considerable detail. Though speculative at times, it remains a key historical document. Quest for Empire* The Political Kingdom of God and th e Council of~ F ifty in Moraon H istory (E ast Lansing, Michigan* Michigan State University Press, I 967 . 36isaiah 5*26 . CMPTER IV THE SOURCES AND EVOLUTION OF THE DESIGN As P resid en t of th e Ghurch, Young became th e f in a l a u th o rity on architectural design; and as with his predecessor, he would often he the designer. It was easy for him to assume this role because of his own skill as a master carpenter, joiner and glazier. It is c le a r from a statem ent made by him on 14- February 1853f th a t he was confident in assuming the responsibility for the design of the Salt Lake Temple. But wait until I dictate and construct it to the best of ray ability, and according to the knowledge I possess, w ith th e wisdom God s h a ll give me . . As quoted, it leaves little doubt as to his relationship to the design of the Temple, To discern where he gained his knowledge of architec ture, it is necessary to review his life and travels. It is fortun ate that he kept records of his activities in day books and journals which record the buildings he visited and those by which he was most im pressed. As a frontier carpenter, he learned the facets of the trade that gave him an invaluable understanding and appreciation for architecture. It cannot be assumed, however, that the complexities in the design of the Salt Lake Temple can be attributed to his early career. His life to the time he became a Mormon in April 1832, Zp8 49 had been restricted to the small townships and villages of Genoa, Auburn, Aurelius, Haydenville and Mendon along the frontier road between Albany and Buffalo, New York. His geographical isolation had denied him direct contact with Gothic structures and the major centers of architecture i Boston, New York, Philadelphia and Wash ington D.G.2 This changed after he met Joseph Snith, who gave him opportunities for experience on the Kirtland and Nauvoo Temples and occasion for travel within the United States and England. From h is experiences w ith th e K irtlan d and Nauvoo Temples,^ he gained a knowledge of the pattern for the administration of the temple ritual which found expression in his own design. For this reason, there is no difficulty in establishing these early temples as the prototype for the Salt Lake Temple. Truman 0, Angell, Sr. confirmed this when he remarked that all they "knew of temples then was what we had received through President Smith. "4 His statement is reiterated stylistically. In cross section, all three temples (the pre-1885 plan for the Salt Lake Temple) share the same basic hall design (figs. 2, 6, 19) with the closest affinity existing between the Nauvoo and Salt Lake Temples. Because of the sim ilarity in function, the Nauvoo Temple served as the basis for the design of the main body of Young's building. The original plan for the basement of the Salt Lake Temple, as rendered by William Ward, Jr. in 1854- (fig. 20), exhibits a direct dependency on the earlier temple. Each layout has a centrally placed baptismal font supported by twelve oxen surrounded by aisle-like rooms (figs. 6, 20), 50 Though all three temples share a main level two door entrance plan that opens directly into the interiors of the buildings, only the Kirtland and Salt Lake Temples exhibit a two door enclosed vestibule (figs, 2, 20), This is in contrast to the open three portal vestibule of the Nauvoo Temple (fig, 5)* The change from a three portal to a two door configuration between the front entrance and entrance to the halls was dictated by the two aisle arrangement of its interior and the placement of one of two terraced pulpits against the center of the interior back walls.^ The upper halls of the three temples are reached through a corresponding two door entrance from enclosed vestibules or inner courts as they were c a lle d . There is no evidence that suggests that the two door entrances were specifically used to facilitate the separation of the sexes. It appears that they were shared by men and women alike. The Salt Lake Temple's main entrance is through a single underground passage from the Temple Annex to the north. Its two portal entrances at the east and west ends have never served as the general entrances for the Temple,^ Further, the original plans called for two evenly spaced stair ed entrances on both the north and south sides of the building. They were intended to service the font area (fig, 20), The assembly halls of all three had multi-level pulpits at each end that faced onto a nave with side aisles. The general arrangement, except for the double pulpit, is similar to the New England meetinghouse that was familiar to the saints."^ 51 The a f f in ity between th e in te rio r s of th e Nauvoo and. S a lt Lake Temples continues with their exteriors. A close comparison of their respective side elevations confirms this assumption. Both have a four stoiy elevation with a basement level (figs. 21, 28). The full elevations alternate vertically between round-headed and round or oval windows. Their side walls are divided into eight bays by either classical pilasters or staged medieval wall buttresses with appropriate drip-stones (figs. 21, 28), As found through a stylistic and stiructural analysis, the Salt Lake Temple is directly dependent on the Nauvoo Temple, Thou^i there are discrepancies in terms of size, proportion and architec tural vocabulary, the Salt Lake Temple, minus its six towers, is basically a development of the Illinois prototype. This visual analysis is verified by an 1885 letter to President John Taylor from Angell, Sr., who recalled that thirty-four years earlier, when com missioned by Brigham Young to design the Salt Lake Temple, he used O th e Nauvoo Temple as h is b asic model. The other discrepancies that exist can be attributed to the absence of the Nauvoo Temple plans, which were kept by William Weeks when he abandoned the Church in 1848.^ Young and Angell, Sr. were left to their memories in reproducing the main body of the Temple. The general medieval exterior appearance of the Salt Lake Temple, with its six towers and multi-level spires, can be directly accred ited to Brigham Young. Its source has no connection with either the eclectic style of the Kirtland or the Greek Revival design of the Nauvoo Temple. The s p e c ific source fo r th e medieval in flu en ce on 52 Young must te found, within his sphere of travel. The influence of American architecture heyond that of the Kirtland and Nauvoo Temples and the associated "builders manual is extremely remote. During his three missionary journeys— 1836 , 184-3 and 1844—to the eastern United States, not once did Young record visiting a Gothic Revival structure. This is corroborated by Nilford Woodruff who at times accompanied him. Woodruff, noted for his detailed and accurate accounts of places seen and visited, is silent on Gothic Revival "buildings. It is understandable that Young did not see or make mention of these buildings for the following reasons, l) He had prior fam iliarity with the architec tural scene in America. 2) There were few important representative examples of Gothic Revival "buildings in the United States prior to his mission to England in 1840.^® 3) The Gothic movement was yet to gain prominence over the Greek Revival style in the United States. 4) His mission to England in 1840 and his visits to and admiration of English architecture (especially medieval) would have subordinated ary interest in American counterfeits. His extended mission to England and his recorded visits to s ig n ific a n t monuments of English a rc h ite c tu re suggest where he received inspiration for his design concept for the Salt Lake Temple. His visit to Worcester Cathedral is a case in point. Woodruff, who accompanied him on a tour of the Cathedral, best describes their impressionsI April 21, 1840 (entry made the following morning) We visited the ancient noted splendor of the Worcester Cathedral which surpasses anything for splendor and 53 architecture mine ^es ever heheld . * . Almost every thing ahout this cathedral from top to bottom is superior to the architecture of the present generation. In England, Young found every aspect of his surroundings exhilarating. Enchanted English history, he found its expression in her great architectural monuments, particularly the insular variants of the Romanesque and Gothic styles. Thou^ he spent his energies to further the work of Mormonism as the presiding authority in England, he also had extensive opportunities far travel and exposure to architecture. It was natural for a man of his intel ligence to take on an added awareness and curiosity about his sur roundings when confronted by an alien environment of which he had little previous knowledge. When not afoot, but enjoying the English countryside through the windows of a coach, Young missed little . He made special mention of the Gothic Revival Eastnor Castle which reinforced his previous experiences with the Worcester Cathedral and the ruins of the Dudley Castle.1^ He was, without question, influ enced by the architecture of the "ancients." He was in England at a most appropriate time—during the age of A. W. N, Pugin and the rise of the academic Gothic movement. It was not until after his mission to England that the United States experienced the maturity of this 13 movement. Young found more interest in the monumentality of the ancient buildings than he did in the small Gothic Revival parish church, Ry his own account and that of Woodruff, Westminster Abbey, the Tower of London and Wren's St. Paul’s Cathedral were of most interest. While visiting these structures, Young was more than just a tourist ; 54 he was as an architect sent to analyze each huilding concerning its style, architectural parts and historical content. Aspects of what he saw and experienced found lodging in the general concept for his own design. The pinnacled west Norman towers of Westminster Ahhey, as fin ish e d ty Hawksmoore in 1734, a re sim ila r to th o se of th e S a lt Lake Temple (fig. 23). Young spent considerable time appraising Westmin ster Abbey’s design and historical significance. As he completed his visit, he purchased an architectural guide to the building, He found the Tower of London to be of similar importance (fig. 24). Its mass, the general placement of the towers and the articulation of its buttressed walls are visually akin to the Salt Lake Temple. He was most impressed with its fortress strength—the very image he sought to duplicate in his own d e s ig n .S t. Paul's Cathedral, 1 7 which he visited on three different occasions, ' must have influ enced him in terms of size and symbolic importance (fig. 25 )j for the Salt Lake Temple would be considerably larger than either of Smith’s buildings and, like St. Paul’s, would become the physical expression or symbol of a religion. No one English building can be singled out as the direct source for the medievalized character of the Salt Lake Temple. It was the overall accumulative effect of what he saw and then synthesized that brought about his design concept. The importance of Young’s visit to England is evidenced by the fact that he was quick to send Angell, Sr., the appointed architect for the Salt Lake Temple, to England and Europe specifically to learn from their architecture. He desired that Angell experience, with the same reverence as he, the architecture of the "ancients." The 55 blessing given by Young to Angell, before the letter's departure, leaves little doubt as to Young's respect for English and European architecture. . . . you shall have power and means to go from place to place, from country to country, and view the various specimens of architecture that you may desire to see, and you will wonder at the works of the ^cients and marvel to see what they have done . . .IB Angell, Sr. recorded in his diary the reason why Young requested him to travel abroad to study architecture. I am now making ready for a visit to Europe my ame [sic.] will be to visit the works of men a preaching as I go at the same time view the old cathedrals . . . and seek to improve the art of building if the experience can be got more extensively than at home.^9 This dramatizes the importance that Young attached to English and European architecture as against that in America, Unfortunately, Angell did not have the vision of Brigham Young, for he returned with a negative view of most of what he saw 20 and with a greater bias towards his own naive ability. But Young's sense of appreciation for important examples of architecture more than compensated for Angell's myopic views. Further, Young employed Angell to do only the detail work and supervise the construction of the Temple, while Young controlled the basic design for the building. Though it seems Angell rejected any direct influence of English architecture, he did have in his possession one of Peter Nicholson’s builders' manuals from which he extracted building methods, shading, perspective rendering, etc. He did not mention which manual he had; but judging from the contents of Nicholson's volumes, one can assume that it was The Practical Builder (1822-1832),The knowledge that 56 A ngell was dependent on Nicholson makes e x p lic it an E nglish source -- for the particularization of Young's general proposal. Within the text of The Practical Builder are illustrations of medieval reviv alist designs in varied configurations, A close examination of plate XI7, The Principal elevation of the Seat of Henry Montieth Esq. (fig. 26)f clearly illustrates the usage of octagonal corner "but tresses capped "by finial spires and connecting parapets. The entrance pavilion with its flanking towers (fig. 27 ) is close in spirit to the three tower configuration of the Salt Lake Temple. It is not diffi cult to imagine the temple architect relying on this "basic motif to particularize Young's general proposal. It would take but few modifications to make it appear as the east or west facades of the Temple. Angell was obviously dependent on visual models to resolve the details of the design; while Young was afforded the privilege of synthesis. Indeed, it would have been difficult for any frontier trained builder such as Angell to take a generalized proposal for a major building and translate it into a physical reality. Perhaps he would have been less dependent on Weeks' design for the Nauvoo Temple, the aid of assistants and Nicholson's pattern book had he delayed the design of the Temple until after he had returned from England and Europe, He might well have taken the journey with greater serious ness had he not previously finished the exterior designs for the Temple, As it was, his prejudice in favor of his "own" design led him to reject the worth of English and French architecture.^^ 57 It can be concluded that: 1) American architecture, except for the Kirtland and Nauvoo Temples, had little influence on the design of the Salt Lake Temple; 2) English architecture, directly and indirectly, was the major source of inspiration for the Temple's medieval character; 3) Brigham Young was responsible for the design concept for the Temple ; and 4-) Angell, Sr. and his assistants were responsible for the particularization of Young's design proposal. Preparations for Construction Having sufficient exposure to architecture to formulate a design. Young wished to start on the Temple soon after they arrived in the Salt Lake Valley in 184-7.^^ He was met with disappointment through the departure of William Weeks, the lack of an adequate labor fo rc e , and th e la c k of m ateria l n e c e s s itie s to commence. Young was, therefore, compelled to wait for a more opportune time. During these intervening years, he kept the spirit of his people alive regarding the building of the Temple hy delivering timely sermons related to 24- i t s commencement, form o f co n stru ctio n , and general design. After nearly four years of struggle and sacrifice and seeing the S a lt Lake encampment grow w ith signs of permanency, th e s a in ts were again approached by Young on the issue of building a temple. At the April General Conference of 1851, Young called for a vote of those assembled to commence with the temple. The vote was unanimous. Unfortunately, it was of little value; for the ostensible lack of qualified laborers and an adequate supply of materials forced another postponement.^^ At the following September/October General 58 Conference, it was disclosed that the curtailment of the project was due to insufficient funds. Subsequently, Young called on each mem ber to pay a tenth of the assessed value of his property (regard less of payment of a full tithe) to insure success for the 1852 27 building season. The next year passed with little more than wish ful thinking. Rather than displaying disappointment over the lack of progress, Young engaged in a companion sermon during the October 1852 General Conference with his counselor, Heber C. Kimball, over the possible building material for the Temple 1 The subject President Young wished me to speak of is in regard to our temple, which we shall soon commence to build—vdiat course we shall take, and what kind of materi als it shall be built of; whether we shall build it of the stone that is got in the Red Bute Kanyon, or of adobies, or of the best stone we can find in these moun tains. For instance—at Sanpete there is some splendid stone; and inasmuch as we intend to build a house unto the Lord for Him to accept for His angels to come to as ministers to give instructions, I can feel, myself, as thou^ we are perfectly able to build one, of the best kind of materials from the foundation to the tip top. We are able, and we have strength and union, and we have bone, and marrow, and muscle, and we are able to commence it next year. I merely present these things for the brethern to con sider and reflect upon. We can go to work and make an adobie house, and lay the foundation of stone from Red Bute, and then plaster it outside, and make it like the Tithing Off ice. I t was known by those assembled th a t Young was biased towards adobe as the only fit building material for the Temple. I have my own individual thoughts, of course, and these I express with regard to the temple. According to my present views, there is not marble in these mountains, or stone of any kind or quality, that I would rather have a building made of than adobies. As for the durability of such a building, the longer it stands the better it be comes; if it stands five thousand years, it increases in 59 its strength until it comes to its highest perfection, "be fore it "begins to decay» What do our "Mormon” "boys say ahout trying to dig into one of those old Catholic cathe drals that are now standing in California? Th^ say they m i^t as well have undertaken to dig throu#i the most solid rock you ever saw, as to dig through those adohie walls. Do you think they are decaying and falling down? No, they are growing better all the time, and so it is with the houses we live in. If th ^ have good foundations, these houses that we live in will he better when they have stood fifty years than they are at this day, I will not say that it is so with a stone house, or with a brick housej for when you burn th e clay to make b ric k , you d estro y th e l i f e of it, it may last many years, "but if the life is permitted to remain in it, it will last until it has become rock, and then begin to decay,29 Their sermons were obviously conceived to bolster the morale of the saints in preparation for the next season's building period. The winter of 1852-53 came with bitter winds and the all too frequent food shortages. This dampened the spirits of the saints and again delayed the construction of the Temple, Again sensing the problem. Young delivered a timely sermon on 14 February concerning his vision of the Temple, If you should ask , . , "have you any knowledge concerning this? have you had a revelation from heaven upon it?" I can answer truly it is before me all the time, not only today but it was almost five years ago, when we were on this ground [Temple Block], looking for locations, sending our scouting parties through the country, to the right and to the left, to the north and to the south, to the east and the west; before we had any returns from any of them, I knew, ju s t as w ell as I now know, th a t th i s was th e ground on which to erect a temple—it was before me. Young's discourse forecast a new urgency among the saints to proceed with building the Temple that season. What discouragement they had felt was soon replaced "by optimism. That 6 April, the cornerstone was laid marking the beginning of a forty year period of sacrifice to complete the envisioned Temple, 60 During the forty year construction period of the Salt Lake Temple, there were a number of alterations made in the original design. Its construction came under the supervision of three Church presidents ; Brigham Young, John Taylor, and Wilford Woodruff, who appointed four architects to attend to its completions Truman 0. Angell, Sr., William Folsom (I 815-I 9OI), Truman 0. A ngell, J r . (1852- c . 192^), and Joseph Don Carlos Young (1855-1938). With such an array of individual personalities and competencies, design modi fications were inevitable. The Plans Through I856 As the first appointed architect for twenty-eight years, Truman 0, A ngell, S r ., and h is f i r s t a s s is ta n t, W illiam Ward, J r . , were responsible for the basic design drawings of the Temple. Angell, on Young's req.uest, commenced w ith th e prelim inary drawings on 22 January 1853. From that time until 12 February, he feverishly struggled to complete the plans for the footings. The apparent urgency came from a knowledge that Young planned to lay the first cornerstone that April. Angell must have delivered the preliminary drawings of the Temple to Young the day of their completion because the President called for an assembly of the people the next day to announce the following 1 Concerning this House [Temple], I wish to say if we are prospered we will soon show you the likeness of it, at least upon p a p e r . 31 The confidence the President had in the project's beginning that year was realized with the digging of the footings and subsequent 6 l laying of the cornerstone. Prom the time of the cornerstone cere mony, Young made visits to Angell's Temple Square office and Angell to Young's office to give and receive further instructions on the design of the Temple and chart progress of the project. The available plans indicate that Angell did not know of the general exterior appearance of the Temple prior to 6 April, when Young announced th a t i t would have s ix s p i r e s . 3^ According to William Ward's newspaper article printed some thirty-nine years later, he and Angell were given their first look at Young's design proposal when Young visited them in their office. The following is taken from the article* Brigham Young drew upon a slate in the architects office a sketch, and said to Truman 0, Angelli "there will be three towers on the east, representing the President and his two counselors; also three towers on the west repre senting the Presiding Bishop and his two counselors; the towers on the east, the Melchizedek Priesthood, those on the west the Aaronic Priesthood. The centre towers will be higher than those on the sides, and the west towers a little lower than those on the east end. The body of the building will be between these and pillars will be neces sary to support the floors."33 There are no journal entries stating when Young made his visit and sketch; but, it can be determined from the 24^ July entry in Angell's office journal that he had been busy with the President's proposal. I have been busy at my calling, I have worked [on] the subject of the towers of the Temple, I have worked [on] this subject for a number of days past and the finishing tuches [sic.] are quite original. I have a large field to lanch [sic.] into.^ It can also be assumed that Young made his initial visit to Angell's office sometime between 6 April and 24 July, During that period, Angell occupied his time with not only drafting the spires but also 62 with designing the "body of the Temple. The previous quote also indicates to what extent Angell was left to define Young's sketch. We know from Ward's statement that it must have heen difficult to follow the President's slate design; for Angell was compelled to sketch his own interpretation and there note the specific dimensions given him verbally. Angell then asked about the height, and drew the following vertical section according to Brigham's instructions: the basement l6 feet high to contain the font. The first story twenty-five feet h i^ between the pillars and side walls fifteen feet high, leaving room for a tier of rooms above the side isles about ten feet below the second f lo o r .35 It can be concluded that Young gave Angell and Ward the general appearance of the Temple and its dimensions. The architects were then left to work out the particular design elements within the specified dimensions. This is evident from the remaining plans that consist of Angell's 1853 finished renderings of the windows and the previously mentioned spire designs of the south elevation and the 185^ decorative details ard windows of the east elevation. It was not until Angell had completed the detail work, how ever, that he and Ward prepared the full elevation drawings. The first to appear was the south elevation in November 185^ (fig. 28).^^ The exact reason for working from the specific to general is not known. The p la u sib le answer i s Young's demand fo r a d e sc rip tio n of the Temple as completed for publication in the Deseret News. This, no doubt, absorbed a great deal of his time, for he had little formal education and was inept with the written word. In order to publish such a detailed description, Angell had to resolve the 63 specifics of the design. Angell and Ward had Young's original sketch and it, in itself, was sufficient to complete the specifics. Of course. Young had given h is people th e general config u ratio n of the design ; and to satisfy his earlier promise, it was necessary for him to publish the details. Angell's analysis appeared 1? August 18^4^"^—nearly three months prior to the first full elevation draw ing, Another description was published by Angell, Sr. twenty years later in l874-,3^ There is little difference between them which indicates the thoroutness with which both men, especially Ward, applied themselves to the problem. After 1854-, the responsibilities for interpreting and trans lating Young's and Angell's rough ideas into finished plans fell to William Ward. His second task, after completing the east elevation, was the preparation of a basement floor plan which, when completed, was presented to the President for his approval on l6 April^^ (fig, 20), The last of his architectural plans to be presented in 1855 was the section plan of the east entrance that was given to A ngell and subsequently to Young on 28 A p r il^ ( f ig , 29). Ward's final project for the year was a perspective rendering of the Temple that was to be hung in the President's office (fig, 30)« He received his principal recognition for this perspective presenta tion. Angell reported the following: The perspective drawing of the Temple as I have it, designed in geometrical drawings and may be said it is well done. Brother Ward done well.^^ Prom the time Ward completed the perspective study in August 1855» there is little documentation that indicates that he was 64. allowed to continue on the temple plans. It is known that he was re ta in e d by Young through th e w inter of 1855~56 to p a in t th e Old Endowment House murals.Later^ upon Angell's leaving for his investigative tour of European architecture in the spring, he assumed the overseership of the Temple office and project,The last record of his presence in the Salt Lake Valley was 26 July when he was appointed as a judge to the Deseret Agricultural auid Manufacturing Society only to he replaced on 23 August hy Mr. Gilbert Clements because of Ward*^s departure to the E ast.^ Even with Angell’'s return from Europe in 1857, progress on the temple plans did not resume until the latter part of the 60*s. The reasons are varied, but began with the War Department's dis patch of an array to Utah Territory. Having received falsified reports of Mormon sedition and treason, President Buchanan sent troops to quell the non-existent rebellion.Notified of th e ir coming, Young had the footings and layered foundation along with other conspicuous activities on the Temple Block buried to prevent their possible destruction.^ As General Albert Sidney Johnston rode through Salt Lake City, he found it deserted and prepared by the saints for the torch. Expecting hostile response, he did not stop. Instead, he marched his force to a site some forty miles southwest in what is now Cedar Valley.^? There they erected Camp Floyd which was th e ir home from th e summer of 1858 to l8 6 l when i t was abandoned with the outbreak of the Civil War and the recall of the troops to th e E a s t .^ 6 5 Ten months after the departure of Johnston's array on 18 Decem ber 1861 , Young ordered th a t p rep aratio n s he made to resume construc tion on the Temple that spring. The previous two seasons had been spent clearing the d irt from Temple Square to uncover the massed blocks of granite and the foundations,^ Within that month, Edward Parry, superintendent of the masons on the project, informed Young that the foundation was defective and could not support the weight o f th e building,'^® The news came as a g reat blow to Young who was impressed "ty the urgency to bring the Temple to a useful completion. The decision of whether or not to have the defective portions of the foundation replaced was agonizing for him to make. But prompted by his desire to have the Temple last through the Millen nium, -5^ he announced its removal on 1 January 1862. The day of his announcement, the workmen began removing the footings—an activity which continued through 1 8 6 2 . Laying the foundation stones was carried out by no more than e i^ t masons at any one time. The major effort was expended at the L ittle Cottonwood quarries (some nineteen miles southeast of the city) and by the stonecutters or shapers at the Temple Block. Their combined skills brought the walls of the Temple above ground for the first time at the end of the I 867 build in g season.During th is period, the arduous responsibility of expediting the construction work fe ll upon the shoulders of William H. Folsom who replaced Angell as the Church Architect on the latter'^s temporary retirement due to illness.-^ Folsom did nothing in terms of preparation of new archi tectural plans but worked exclusively from those left by Angell 66 and Ward. I have made myself reconciled to the President's wishes. With his conclusion, whatever is his wish, the Lord will sustain for he seems to dictate all that he does. At least, this has heen my present views and no mistake of that. All I ask is to know the mind of President Young to me and my way is clear, Folsom has had in his charge and I spent the day and much of the nite on my pillow to see how I might gather the fragments of the work that was partly done, I will here state that the drawings saved for me I made 8 or 12 y ears a g o , 55 It was only after Angell regained his former position and Folsom was relegated to assistant architect that new plans evolved. The first to appear were two drawings of June 1868—both of the east staircase that were derived from Ward's earlier 1855 plan (figs, 31, 32), The 5 June rendering seeks to clarify Young's wish for the inclusion of single canopied sculpture niches at the juncture of the two east doorways and the walls of the center tower. They were to contain life-size bronze figures of the martyred Joseph and Hyrum Smith, The 13 June proposal is a stone placement and ranking plan for laying the courses. In 1870 , Angell put the exterior of the Temple through a major face lift with the removal of much symbolic surface treatment. The removal of the Saturn and many of the star-stones from the upper buttressing and embattlements plus the pseudo-clouds of the flanking towers have greatly reduced the decorative overburden that would have unnecessarily detracted from the overall mass of the b u i l d i n g , 5^ This simplification is carried into the windows where the sash designs were replaced by sheets of glass and more tasteful hood mouldings. 67 Most of Angell's energies from the late 1860's until his death in 1887» were used in the constant preparation of stone number and position plans for use by the stone masons. At best, he barely kept three courses ahead of them. The remainder of his time was consumed "hy the added responsibilities of the St. George, Manti and Logan Temples, that were under construction at the same time as the Salt Lake Temple. The last significant changes in the plans occurred after 1882 when Angell, Sr., all but turned over the preparation of the temple plans to his son, Truman 0. Angell, Jr,^^ The transition began in 1880 when Angell, Sr., in failing health, asked for assistance. In a letter to President John Taylor, he indirectly asked permission to use his son on the temple project. The intent was to ease his burden while s till maintaining the construction schedule. I wrote to my son T, 0, Angell, Jr. to see if he could help me on with the office work. I have trained him in early days in a way that he can do for me as none else that I know of. P. S. It is customary in some old countries (England for instance) to appoint engineers to assist the archi tect in branches of their line of b u s i n e s s , 59 From this time until his death seven yesrs later, Angell, Sr. was beset by a number of real and imagined challenges to his posi tion. During 1881, Angell, Sr. was increasingly depressed. He thought those with whom he labored were seeking his position and that even his own family had turned against him.^^ (His son, to whom he had given the trusted care of seeing to the completion of the temple project as approved ty him and President Taylor, made 68 significant changes in the original plans of the Temple. Angell interpreted this as a betrayal.) The first effected change to Young’s approved design came in the interior arrangement, Truman 0. Angell, Jr., while employed hy the Church as architect of the Logan Temple (1877-1884-), devised a new interior program to replace the original hall design planned for the Salt Lake Temple. The new design allowed for easier access and movement of temple patrons from one room or floor to another. His correspondence with President Taylor on its possible adoption in the Logan Temple is as followsi Our late President Young said that it was not required that temples should be alike, neither in the interior or exterior design and construction. I have the build ing planned for greater convenience but can easily change, the location of said rooms if you see fit to order it so. Fifteen days later on 23 May 1878, he received word from Taylor giving enthusiastic approval for the incorporation of his plan. It was only a matter of time before Angell, Jr., suggested the same change for the Salt Lake Temple. With the completion of the Logan Temple in 1884-, Angell, Jr. was free to move to Salt Lake City to assist his father directly with the Temple. In firm control of his new assignment on 28 April 1885, Angell, Jr. submitted his revised Logan plans (dated 7 February and March 1885) to President Taylor for consideration on the Salt Lake Temple (figs. 33» 34). I herewith submit two sets of drawings pertaining to the interior construction and arrangement of the Salt Lake Templej the first set (the original) accepted by the late P resid en t B ri^am Young, comprised th e follow ing; f i r s t , the building would contain a mass of interior columns ; 69 second, it would have two large assetahly rooms with two stands in each thereby, except the Garden, which would be out in south of the Temple about seventy yards; third, there would be four outside entrances on the sides to the basement difficult to protect from storms ; fourth, it has four tiers of rooms lifte d by eliptical windows, thirty-two in number . , , The other set is a proposition drawn up from a stand point of experience and progression and has the following strong points ; first, columns are entirely done away with except under the gallery where absolutely necessary and then only four inch iron; second, but one large assembly room with stands in each end and galleries instead of tiers of rooms; third, but one out side entrance to basement and that connected with a building one hundred feet to the north, by an underground passage; fourth but sixteen small rooms lighted T^y elipti cal windows ; fifth , three hundred persons could go through in one day with convenience, while the first plan would only accommodate less than half that number clumsily,63 Angell, Jr.'s attempt to alter the original plans of the Salt Lake Temple was against the w ill of his father with whom he had con sulted prior to taking the issue to Taylor. Knowing of his son's desires, Angell, Sr. sent a pointed letter to the President to dis suade him against the radical change. Shortly after our arrival here President Brigham Young wanted me to start on the temple design of six towers; three on the east and three on the west: both sets con nected to th e main body o f th e b u ild in g . The house was designed about 3^ years ago; and as I got the plans ready I took them to President Young and he approved them, both exterior and interior. The outer parts are now up except topping out of towers. All we knew of temples then was what we had received through President Smith. . . . President Young said all along he meant to have a real garden and a house suitable to the accommodation of the same in connection within (Salt Lake) Temple. This he urged on ny mind for quarter of a century. It seems to me to alter the plans now would make a bad thing of the house: but I should think the plans as approved all along until now better continue, I know it will do if you con sent to the same. The seating capacity to the large rooms are equal to e i^ t tons each of people and to take out the 70 piers and stays as shownrwn inin thethe transversetransverse planplan it it seems to one should,pot he done hut he carried out as there set forth.■ é S '...... The plans that Angell, Jr. submitted had both his and his father’s name printed in the same hand on the lower ri^t hand corner of the paper which suggests that they were prepared by the son without the knowledge of the father. This ni^t explain part of the father's anxiety that even his own family had turned against him. There is no documentation to substantiate when or if Angell, Jr.'s proposal was ever approved. There exist a number of revised plans by him for the second floor, all dated 1886 (figs. 35» 36). This might suggest that President Taylor sided with the father and did not approve the son's proposal, for none of his revised plans are as the floor was completed in 1693 (fig. 37). One dated Sept ember 1886 is the closest to the present layout ; but the necessary revisions had been made in pencil over earlier inked lines. It appears that President Ifoodruff was responsible for making the decision to adopt the revised plan— but not necessarily the one by Angell. Jr. The final plan was, no doubt, by Joseph Don Carlos Young who replaced Angell, Jr. as architect of the Temple. The plan for the third floor (fig. 38), as drafted by Angell, J r . in November 1886, i s as described by him in h is 28 A pril 1885 letter to President Taylor. Its late date suggests that it was either a copy or a revised plan of the earlier one submitted to Taylor. In any case, it is not as the floor was completed in 1893 ( fig . 39). 71 Angell, J r.’s plan for the fourth floor, dated January 1887, hears a close resemblance to the floor as completed in 1893 (figs. 4C, 4-1). The basement or font story appears to have been finished as designed by Angell, Jr. This assumption is based on an obviously later but undated plan by his hand (fig. 4-1), The overall changes in the configuration of the Temple’s interior are evident in a comparison between the transverse section, drafted by Angell, Sr. in 1855» and the one by his son, dated April 1885 (figs. 19, 43). Both were in the group of plans submitted to President Taylor in 1885. Angell, J r.’s proposed changes were designed to increase the ease of movement within the Temple and thus accommodate more people. With his new plan, he replaced Young’s long desired garden annex with a simple garden terrace which itself was la t e r removed. The one alteration that was proposed first by Angell, Jr. and most vigorously opposed by his father was changing the origin ally planned wooden spires to granite. The proposal was first made by Angell, Jr. to President Taylor in June of 1884.^^ His apparent failure in gaining Taylor’s approval is evidenced by the presence of a plan drawing by Angell, Jr., at his father’s direction, dated September 1884, of wooden truss spires with copper sheathing ( f ig . 44). The issue between father and son did not arise again until 24 September 1887, when Angell, Jr. requested approval for granite spires. (President Taylor had died 25 July 188?). 72 Three years ago last June I suggested to our late presi dent Taylor the propriety of completing the temple tow ers of stone in ste a d of topping them w ith wood, a f te r holding the matter under advisement for several months he concluded to favor wood according to the original designs, hut the question since has almost ever heen on my mind, and I feel impelled to hring the matter up again for consideration, I am very enthusiastic in favor of stone instead of wood and very respectfully heg to submit the question,. President Woodruff realized the soundness of his argument and in a letter to Angell, Jr, dated 4- October I 887 , agreed to his proposal. Learning of his son's actions, Angell, Sr., sent a harsh letter (dated 11 October I 887) to Woodruff asking him not to abide by his earlier 4 October decision,^® Woodruff did not bow to the father's wish, Angell, Sr. died penniless five days later in his Salt Lake home just hours after returning from his Temple Square office. His son wasted little time in making preparations for the g ra n ite s p ire s as th ey appeared in plan th e follow ing November (fig. 4-5). Angell, Jr. remained temple architect until April Con ference 1890 when Joseph Don Carlos Young, son o f Brigham Young, was appointed as Church Architect,"^® No doubt, Truman 0. Angell, Jr. would have remained the temple architect had he not taken a con trary stand to the Church on the polygamy issue, It seems appropriate that Bri^iam Young's son, Joseph Don Carlos should replace Angell, Jr. as the architect and see to the completion of his father's design exactly forty years after the laying o f th e cornerstone. 72 His appointment marked a new era in which the Church would have available academically trained individuals. Though he received his degree in engineering from Rensselaer 73 Polytechnic Institute at Troy, New York in 1875» he had always heen interested in architecture.As the temple architect, he saw to completion the granite spires as planned hy Angell, Jr. His major contribution to the Temple was overseeing the interior pro gram. As discussed, he followed Angell, Jr.'s plan for the first or basement story. On the fourth floor plan, he had the galleries arched into the laterally extended priesthood pulpits. This created a more visually unified hall design (fig. ^l). He adjusted Angell, Jr.'s revised plan for the second floor hy specifically defining the function of each quadrant (fig. 37)» Whether in harmony with the cosmic order of the Temple or some other reason, he divided the southeast quadrant into sealing rooms and the Holy of Holies (fig. 46). He completely altered the arrangement of rooms on the third or council floor (fig. 39)» The change was necessary to accommodate the domed ceilings of the Celestial Room and the Holy of H olies. The roof was contracted to a private firm in 1889. Its struc ture is of steel or iron trusses set at right angles to the longitu dinal axis of the building. The trusses are tied together by I-beam rafters that are crossed by flat iron purlins on top of which is placed the metal sheeting. The medium pitch of the roof represents a drop of sixteen feet from the ridge line to the inner part of the 74- stone wall, a horizontal distance of forty feet. As completed and dedicated on 6 April 1893» the Salt Lake Temple is a monument to Brigham Young's architectural vision. He was responsible for its basic design while Weeks, Angell, Sr., 74 Waxd, Jr., Angell, Jr. and Joseph Don Garlos Young worked out the details. William Folsom, though sustained as the Church architect in Angell, Sr.*s absence, acted only in a caretaker's role when assigned the responsibilities of the Temple. He was later appointed architect of the Manti Temple. FOOTNOTES ^JDi 1, p. 278 . ^Eugene England, "Young Brl^iam," The New Bra, VII (September, 1977 )» 15- 26 , This is an excellent article that concerns Young*s early life and career in New York State prior to his joining Mormon- ism. He specifically considers his activities as a carpenter and the projects on which he was emplqyed. It would appear that he received direction for his study from Nary Van Sickle Wait's earlier work, Brigham Young in Cayuga County (ith a c a . New York* DeWitt Historical Society7 Inc., 1964). ^From 22 February to 27 March I 836 , Brigham Young superintended the painting and finish work on the Kirtland Temple. "Brigham Young Manuscript History," pp. 12-15. b etter, Truman 0. Angell, Sr. to President John Taylor, John Taylor Letter File, L.D.S. Church Historian's Office, Salt Lake C ity, Utah, 11 March 1885. ■^Arrington, Construction of the Nauvoo Temple, pp. 9-17. This is a similar arrangement to the one found in the Kirtland Temple and the probable arrangement for at least one and maybe both of the main assembly halls of the Salt Lake Temple had it been finished as origin- Eilly planned. The three portal vestibule of the Nauvoo Temple is very similar to that of the First Church of Christ (I 8I 6 -I 7 ) at Lan caster, Massachusetts by Charles Bulfinch. ^Andrew makes this assumption because of her inadequate knowledge of the activities associated with Mormon temples. "The Four Mormon Temples in Utah," 5 6 . They served as entrances for those iAio were called to gather in the upper assembly hall of the Temple for special meetings. ^Harold W. Rose, The Colonial Houses of Worship in America* Built in the English Colonies before the Republic, l607-1789, and still standing (New York* Hastings House, 1903), p. 71. %efer to footnote #4. ^When Weeks abandoned th e Church, he kept th e Nauvoo Temple plans. After his death, they were returned to the Church by his 75 76 survivors,  number of the drawings were lost hy Weeks during a flash flood hy which he was entrapped while making his way from Utah to C a lifo rn ia , A rrington, C onstruction o f th e Nauvoo Temple, pp. 102-104, ^^Young^s visits to Boston in I 836 , 1843, and 1844; New York City in 1840, 1843, and 1844; and Philadelphia in 1840, 1843, and 1844 gave him the opportunity to observe the major examples of Gothic architecture. In New York City, the "buildings of note that were com pleted hy 1844 were St. Thomas' Church (1824J, New York University (1833-1837) and St, Peter's (I 836 -I 838); in Boston, they were the Masonic Hall (I 83O) and the Parish Church (1833) la nearhy Cambridge ; and in Philadelphia, they were the Masonic Hall (1809-1811) and the Eastern Penitentiary (1823-1829). l lWoodruff Journal, 20 April 1840, As Woodruff made his way across the plains to Utah with the vanguard company in 1847, he noted the appearance of a rock bluff that reminded him of the castles he saw while on his mission to England and Scotland, Ibid, , 20 May 1847, This indicates how lasting the impression of English architecture was on Woodruff, The ssune can be conjectured for Young, 12"i4anuscript History, " p, 73» Brigham Young visited the cities of Liverpool, Preston, Worcester, Burslem, Dudley, Hanley, Chester, Stokes on Trent, Stafford, Manchester, Pendleton, Duckin- field, Birmingham, Gloucester, and London, He did not mention seeing or v is itin g any im portant a rc h ite c tu ra l monuments other than those in the cities of Worcester, Dudley and London, In the majority of these locations, he merely passed through or stayed briefly. The buildings he could have seen are the Cathedrals of Gloucester, Man chester and Lichfield along with the abbey at Tewkesbury. This, however, is only speculation as none were mentioned. Ibid., pp. 69 - 96 , l^Phoebe B. Stanton, The Gothic Revival Md American Archi tecture (Baltimore; The John Hopkins Press, 1968), pp. 3-90, l4”Maiiuscript History, " pp. 84-86, 1 5 ib id ,. p, 85. l^ I b ld ., p. 86. ^7Young's journal is sketchy regarding the details of his visits to these buildings; but fortunately. Woodruff, who accompan ied him, recorded the intensity with which Young poured over these buildings. An excellent example is the single entry in Young's day book of a visit to St, Paul's Cathedral on 9 December, which he merely mentions visiting. Woodruff, however, records that he saw every compartment of the building as well as having made two other visits to the structure on 6 and 11 December, He also purchased 77 an architectural guide hook to the huilding. Woodruff, 6 , 11 Decem ber 1840. l 8"Truman 0, A ngell, S r. D ia ry ," MSS, L.D.S. Church H isto r ian’s Office, Salt Lake City, Utah, 1 April I856 . Hereafter cited as "Angell Sr. Diary." 19lhid., 11 April I856 . ZpApparently the only thing that impressed Angell, Sr. about English architecture was the engineering advances. He was fascinated with Paxton’s Crystal Palace and its implications on the future of architecture. His interest in technological achievement was not accompanied ly a sensitivity towards the arts; for he viewed London’s National Gallery, and particularly its contents, with contempt. "Angell, Sr. Diary," 20-25. 21 lb id . , 12 A p ril 1855. 22wben Angell, S r. v is ite d th e c i t i e s of P a ris and Caen, i t was unfortunate that he did not go^with an open mind to appraise the worth of their architecture, St. Etienne (IO67 -II 20) and La T rin ité (Abbaye aux Dames, 1062-1140) of Caen were of particular importance not to mention Notre Dame (1163-1250) and Sainte Chapelle (1243-1248) of Paris. Even if he did see these structures, it is doubtful they had any influence on his own design, for he did not alter it after his return to Utah. 23Brigham Young reported to have seen the Salt Lake Temple in vision the day that the temple site was selected. TO, 1, p. II3 . Wilford Woodruff commented that he had a similar vision prior to the saints arrival in the Salt, Lake Valley. Ibid., 21, pp. 299-300, % bid., 1, p. 133. ^^ e s e r e t News, 19 A pril I85I. 26rhe lack of an adequate labor force and materials was evi denced in the construction of the wall around the Temple Block (Temple Square). It was not until 3 August 1852, that actual work on the wall began. Most of the building season had already passed. ^ 1 , pp. 296 - 297 . 27Leonard J , A rrington, Great Basin Kingdom, I 83O-I9OO (Cambridge, Massachusetts x Harvard University Press, 1958), p. l43. Tithing is the voluntary contribution of one tenth of one^s mone tary or material increase to the Mormon Church, This is considered to be a commandment by the Church membership. It is because of the conviction of its members that the Church is able to carry out its far reaching and costly programs—chapel and temple construction, church school system, etc. The Church is also aided not having 78 a professional or paid clergy. It is staffed ty a lay clergy who act in ecclesiastical positions hy appointment and s till maintain their normal secular responsibilities. 28^, 1, p. 160, ^9rbi(i., p, 220, It is of interest to understand that Young thought that the Egyptian ETramids were originally made of adobe and over a period of extended time had changed to stone, 30ib id ,. p, 277 . 31lbid,, p. 278, 32^, 1, p. 133, 33peseret News, 15 A p ril 1892, 3^Angell, Sr, Diary," 24- July 1853. 3% eseret News, 15 A p ril 1892, 38prom abuse, the date has been removed from the lower right hand comer of the plan for the finished east facade. In Angell's records, however, he mentions a completion date of 2 April 1855. It was completed by William Ward, Jr, He commenced with the drawing on l6 March 1855. "A ngell, S r, D iary," 2 A p ril 1855. 37peseret News, 17 August 185^. ^& illennial Star. XXVI (May 5» 1874-), pp. 273-275. 39"Angell, Sr, Diary," 16 April 1855. ^Ibid.. 28 April 1855. ^^"Angell, Sr, Diary," 6 August 1855. In 1856, Angell, Sr, took a daguerreotype of Ward's perspective drawing to England to have an engraving made of it. Letter, Angell, Sr, to President Taylor, 29 A p ril 1886, Because th e engraving e x h ib its a f i f t h window in lAat would be the northwest corner tower, some have concluded that it was an oversi^t by the engraver. Their assumption is based on the absence of such a window in the completed Temple and that Ward's perspective drawing is not exact as to whether one exists or not. There is, however, sufficient graphic indication that he did include a fifth window. This observation is substantiated by the existence of such a window in the original 1854- side elevation (fig, 28), The only thing disturbing about this observation is the presence of an oval rather than a round headed window. It would seem more archi tecturally appropriate had a round headed window been used to repeat the order of fenestration of the east comer towers. 79 ^2”joxrcnal History," 11 Petruary I 856 , ^3”Angell, Sr. Diary," 3-21 April 1856 , It was during this period that Ward maintained the Temple Office Journal, ^'Journal History," 23 August I 856 , ^5Smith, Essentials in Church History, pp. 496-498. President Buchanan, the recipient of numerous falsified reports from appointed government officials in Utah, sent orders on 28 May 1837, to Port Leavenworth, Kansas to send an army to Utah to quell the so-called Mormon rebellion. Under the leadership of General W. S. Harney and later Colonel Albert Sidney Johnston, 5,500 men were dispatched in Ju ly 1857. ^^Asri^iam H, Roberts, A Comprehensive History of the Church 6 vols. (Salt Lake City: Deseret News Press, 1930), IV, p. 447. 4’7Arringfcon, Great Basin Kingdom, pp. 192-194. In d iv id u als accompanying Johnston's army, as th ^ passed through Salt Lake City, wrote (as recorded by John Van Deusen Du Bois) that it gave the appearance of being "depopulated by a pest or famine" and some of the officers were so moved by the pathetic s i^ t that they removed their hats as though "attending a funeral." Yet, the city main tained a dignity in its depopulated state. "The city is beyond ny power of description. It is beautiful—even magnificent. Every street is bordered by large trees beneath which on either side run murmuring brooks with pebbly bottoms. Not a sign of dirt of any kind to be seen. The houses are surrounded by large gardens now green with summer foliage. All the houses are built of adobe nicely washed with some brown earth, the public buildings large [and] handsomely ornamented surrounded by walls of stone . . . But oh how beautiful is this city,- not unlike the foliage of plants nourished ly corruption. A whitened sepulchre, '^A den of thieves [and] murders^ the emigrants say, but to our eyes alone it would seem to be an adobe of purity and happiness, a going back to the Golden Age. I say to myself, 'Can it be true?* this story of their crime [and] in spite of the evidence I am dissatisfied." So taken by the sight and in fear of reprisal, the army moved out of the city to camp many miles to the southwest know ing they had gained no victory. George P. Hammond, ed.. Campaign in the West, I856-I 86I: The Journals and letters of Colonel John Van Deusen Du Bois (Tucson, Arizona: Arizona Pioneers Historical S ociety, 1949) , pp. 69 - 70 . 48smith, Essentials in Church History, p. 526 . ^"Manuscript History," 18 December I 86 I, ^%ate B. Carter, comp.. Heart Throbs of the West, 12 vols, (Salt Lake City: Daughters of the Utah Pioneers, 1939-1950), II, p. 306 . 80 ^^Young*^s frustration on learning of the condition of the foundation stemmed from his conviction that within seven years the saints would prohahly he called hack to Jackson County, Missouri, Relaying the foundation only meant another delay. At this point. Young had no intention of finishing the Temple except to the point that it could function in the capacity of a temple. He believed the Lord intended the temple in Missouri to he completed before any other. Woodruff Journal, 23 August 1862, ^ ^ L etter, Brigham Young to D aniel H. W ells, Bri^iam Young Letter File, L.D,S, Church Historian*^s Office, Salt Lake City, Utah, ^ June 1862, 53Raynor, The E verlasting Spires, p , 118, 54often claiming illness throughout his career, Angell, Sr, requested that he he relieved of his duties as Church architect, William Folsom was then sustained as acting Church architect from I8 6 l to 1867 , Angell was reinstated in that position on 6 April 1867 , ^^"A ngell, S r, D ia ry ,” March I 867 , 3^he simplification of the Temple *s exterior prohahly resulted from the adoption of granite as the huilding material. Letter, Truman 0, Angell, Sr, to President John Taylor, 29 April I 886, ■57Raynor, Everlasting Spires, p, 128, A complete discussion of the other Utah Temples can he found in Chapters VII and IX, ■5®Letter, Truman 0, Angell, J r , to P resid en t John T aylor, 18 February 1882, "In addition to the Logan Temple I have done most of the drafting for the Salt Lake Temple during the past five years which lay father can vouch for if necessary, , , ," 5 9 iM d ,, 27 November 1880, A ngell, J r . receiv ed no form al architectural training except what he gained from his father while assisting him in his earlier years, ^0"Angell, Sr, Diary," 18 October 1881, ^^Letter, Angell, Jr, to President John Taylor, 8 May I 878, ^^ Ih id ,, 23 May I 878, ^^itid,. 28 April 1885. ^Letter, Angell, Sr, to President John Taylor, 11 March 1885, The new floor plan was submitted to President John Taylor hy Angell, Jr, on 28 April 1885, 81 65l,etter, Angell» Jr. to President John Taylor, June 1884-. ^^Letter, Truman 0. Angell, Jr. to President Wilford Woodruff, Wilford Woodruff Letter File, L.D.S. Church Historian^s Office, Salt Lake City, Utah, 24- September 1887. 67Letter, President Wilford Woodruff to Truman 0. Angell, J r., Wilford Woodruff Letter File, L.D.S, Church Historian’s Office, Salt Lake City, Utah, 4- October 1887, ^^etter, Truman 0. Angell, Sr. to President Wilford Woodruff, 11 October 1887. ^^Letter, Truman 0. Angell, Jr. to President Wilford Woodruff, 27 October I 887. 70He was sustained as Church architect 6 October 1889. "Journal History," 6 October I 889. 71 lb id . , 2 November 1889. 7%e was released as the Temple architect two days after the dedication of the Salt Lake Temple. Ibid., 5 April 1893. 73Dean C. Jessee, e d ., Letters of Brigham Young to His Sons (S alt Lake City* Deseret Book Company,1974 -}, p. 264-7 7%aynor, The Everlasting Spires, p. 153. CHAPTER V THE3 SYMBOLISM OF THE EXTERIOR Under the guidance of Joseph Smith, the early years of Mor- monism c o n s titu te d a p erio d o f d o c trin a l s o lid if ic a tio n .^ These developmental stages were visually expressed in the architectural motifs of the Kirtland and Nauvoo Temples, Both "buildings were "basically conceived as meetin^ouses in the traditional sense of general assem"blage. It was not until the proposal for the Salt Lake Temple that a building was designed from the outset as a place for attendance restricted to those who could conform to prescribed doc trinal standards of the Church, The function of housing general assemblage would be relegated to a "building designed specifically for that purpose, while the Salt Lake Temple would function only in the capacity of sacred space. The change from mixed usage to sacred space corresponds to the initiation of the complete temple ceremony, Joseph Smith first instructed his closest associates in the ordinances of the Aaxonic and Melchizedek Priesthoods on 4 May 18^2,^ To that time, the Nauvoo Temple's "basic configuration had changed little from the Kirtland plan except for a full basement and half stories above the side aisles. This indicates that Smith did not have a complete knowledge of the temple ordinances at the time of the release of the 82 83 temple plans in the early part of 184-1. Otherwise, the plans would prohahly have heen altered to better facilitate the temple liturgy. The foundation doctrines of the Church were understood hy the time of Smith's death, hut not fully solidified at the time of the inception of the Nauvoo Temple. Bri^am Young, on the other hand, having the advantage of a complete knowledge of the temple ordinances and the physical and spatial requirements they entailed prior to his proposal for the Salt Lake Temple, conceived his design solely as sacred space. In the October Conference of i860. Young called for the huilding of meetin^ouses to separate their function from those of the temples. We have often told you that we want to build a temple [Salt Lake] . . . I inform you long before you see the walls reared and the huilding completed, that it will he for the purposes of the priesthood, and not for • meeting in it. I should like to see the Temple built, in which you will see the priesthood in its order and true organization each Quorum in its place. If we want a larger huilding than this Tabernacle for public exercises, here is the ground already planned, and has heen for years . . . The Temple will he for endow ments—for the organization and instruction of the Priesthood.3 The Salt Lake Temple, because it functioned strictly as a temple, assumed an added role of importance to the community. Its sacred nature and geographical location were integral to the Mormon doctrine of gathering and together have given it its rank as the p h y sical symbol o f Mormonism. I t was so im portant th a t "every pioneer community was located and oriented to the temple [Salt Lake] /l as the center of Zion." The concept of gathering was realized by Joseph Smith on 6 A p ril 1836 , In company w ith O liver Gowdery, he rep o rted to have received from the hands of Moses 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."5 This doctrine of literal gathering req.uired that there be a physical place to which people could gather, Missouri was designated as that place; but due to the saints' expul sion from that state and later from the temporary site of Nauvoo, Salt Lake City became the alternate place of assemblage. The Great Basin region was seen as the place of gathering in preparation for the saints' eventual return to Missouri to establish the prophesied New Jerusalem, The saints' removal to this area was no mistake. As early as 1834-, Smith spoke of the saints' with drawal to the Rocky Mountains and persisted in this belief to his martyrdom.^ Brigham Young, on assuming the leadership of the Church upon Smith's death, continued in the thou^t of establishing his people in the protection of the mountains. Their direction came from a belief in Isaiah's prophecy of a literal gathering of the Lord's people to the "top of the mountains," And it shall come to pass in the last days, that the mountain of the Lord's house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say. Gome ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he w ill teach us of his ways, and we will walk in his paths; for out of Zion shall go forth the law, and the word of the Lord from Jerusalem, 85 Central to Isaiah *s prophecy was the "house of the God of Jacob." To Mormons, this refers to the Temple where one is tau^t the fullness of the doctrines of Christ and receives the ordinances necessary to dw ell w ith God. Your endowment i s to re ceiv e a l l th o se ordinances in the House of the Lord, which are necessary for you, after you have departed this life, to enable you to walk back to the presence of the Father, passing the angels who stand as sentinels, being enabled to give them the key words, the signs and tokens, pertaining to the Holy Priesthood, and gain eternal exaltation in spite of earth and hell,9 It is significant that the Salt Lake Temple was designed from the outset to function solely in the capacity of sacred space; because it is here where God could dwell within walls dedicated for that purpose. In the words of Hu^ Nibley, "it is now generally recog nized that the earliest temples (Kirtland and Nauvoo) were not as formerly supposed, dwelling-places of divinity, but rather meeting- places at vrtiich men at specific times attempted to make contact with the powers above. ..." Interpretively, the Salt Lake Temple became as the ancient mountain, for "the mountain itself was originally such a place of contact between this and the upper w o r l d . The combined presence of the Temple and the established headquarters of the Ohurch (with a prophet at its head who professes continued com munication with God) appears to satisfy Isaiah's prophecy. In refer ence to Isaiah, the Temple has become more than the physical symbol of Mormonism. It has become the "spiritual ensign to the world." The siting of the Temple on the east-west axis of Temple Square places it at r i^ t angles to the north-south axial movement 86 of the sanctuary (figs. 9» 4-7). Even when seen at its most pic turesque angle» the Temple exerts no compelling outreach to hring one in line with its entrance nor any visual suggestion to approach the structure. The sanctuary walls project the feeling of enclosure hut do not function to draw one in, A hroader perspective of Temple Square and the Salt Lake Temple, however, reveals a more comprehen sive siting and symbolic program that reaches beyond the ten acre sanctuary. It will appear that Young selected the Temple site with the prophecy of Isaiah in mind. The geographical location of Salt Lake City fulfills Isaiah's requirements for "mountain” in two translations. The first is literal and plural and the second figurative and singular. The literal can be represented by the adjoining Wasatch and Oquirrh Mountain ranges that reach out to draw in those who have sou^t the security of the Salt Lake Valley with its temple. Whether in fulfillment of prophecy or by coincidence, the assemblage of the natural with the man-made has created an appropriate place for gathering as spoken of by Isaiah. Once vectored to the Temple and within the protective walls of Temple Square, the individual is removed from the external environment of the real world to one of seclusion. The picturesque view of the Temple is not coincidental as mi^t be the scénographie layout of the Salt Lake Valley. Brigham Young saw the Temple as the place from where the "law shall go forth" and as the compendium of Mormon belief. He made provisions in the original plans for the Temple to incorporate numerous symbols that functioned with medieval 87 complexity to speak of the order of God, Christ, the restoration of His gospel, man's relationship to Him and the proclamation to the world of His reality. Young's theological statement was encom passing when compared to Joseph Smith's embryo program of moon, sun and s ta r-sto n e s on th e Nauvoo Temple, Though Young demonstrated a keen interest in astronomy and went so far as to have an observatory built atop his Beehive House, he was probably not solely responsible for the complexity of the Temple's iconographie program. The individual most capable of such a theological statement was Orson Pratt (I 8II-I 88I ) . He was a pro fessor of astronomy at the University of Nauvoo^^ and later the University of Deseret (now the University of Utah) in Salt Lake City.Not only was he competent in astronomy but also in other areas including Hebrew.On 11 November I 850, he received inter national recognition in advanced mathematics for his analytical dis covery of the law governing planetary rotation. He published his first book on mathmatics, Pratt's Cubic and Bi-Quadratic Equations, in 1866 while in England. (The distinguished astronomer, Professor Richard A. Proctor, said that Pratt was one of the four "real mathe maticians in the world.") In England during 1879 1 he published the authoritative work. Key to the Universe and his discovery of what he believed was the date for the organization of the Church of Jesus Christ of Latter-day Saints recorded in the chronology of the floor lines in the Grand Gallery of the Great Pyramid of Gizeh.1-5 The saints knew of his brilliance in astronomy through a series of twelve open lectures on that subject during the winter and spring 88 o f 1851- 1852.^^ He held similar lectures in the early part of 18?1. His later discourses attracted such large crowds that they were held in the Tabernacle,A member of the Council of Twelve Apostles, he devoted most of his time to the Church, When not on one of his seven missions to England and Europe and at least another eleven in the United States, he spent his time attending to his studies,^® In 1869 , an astronomical observatory of wood and adobe was constructed specifically for him on the southeast comer of the Temple Block, It fittingly faced the southeast corner of the Temple, It was equipped with the instruments he brought from Nauvoo and those sup plied by the United States Government in order that he could make more accurate observations and measurements,^^ To date, there are no recorded accounts of shared knowledge between Young and Pratt over the symbolism of the Temple; even though they often discussed doctrinal matters. It is safe to con clude, however, th a t Young was aware o f P r a t t 's in v e stig a tio n s and their eternal implications. It is an important fact that before the first temple plans appeared in 1853, Pratt had just completed his lecture series; and a brief text of their contents was published in the Deseret News a year later when the temple plans were s till in preparation. In 18?4, Angell, Sr, spoke of the symbols and defined some of th e ir meanings,This came on th e h e e ls o f P r a t t 's 1871 lectures which were printed in full in the Deseret News of that PI year. His appointment as Church Historian in 18?^ brought him even closer to the office and affairs of the Church, 89 There was never a time in the history of the Church when its members were so well informed on the matters of astronomy. At the same time, there was never a people better prepared to understand and appreciate the iconographie programs on the Temple than they. Today their significance is lost in a period when such symbols are of little supposed value. In order to unlock their meaning, one must have an understanding of Mormon doctrine, practice and scripture along with the information given by Angell, Sr., a study of the temple plans and in sists from the works of Orson Pratt, The purposeful arrangement of the Saturn and star-stones at the highest point on the wall buttresses and the parapet represent the heavens (fig, 48), The idea of heaven is supported by Nibley's obser vation that the Temple's "crenelated walls and buttresses are familiar from the oldest monumental temples as the 'pillars of h e a v e n , '"22 The descending placement of the sun, moon and earth-stones completes the established order of God's creations and their relationship to the reckoning of time (fig, 48), An explanation is found in the Mormons' Book o f Abraham as i t was tra n s la te d from th e o rig in a l Egyptian papyri in Smith's possession from 1835»^^ And I [Abraham] saw the stars, that they were very great and that one of them was nearest unto the throne of God; and there were many great ones which were near unto i t . And the Lord said unto me: These are the governing ones; and the name of the great one is Kolob [Saturn- stone], because it is near unto me, for I am the Lord thy God: I have se t th is one to govern a l l those which belong to the same order as that upon which thou standest [earth-stone]. 9 0 And the Lord said unto me, "by the Urim and Thummim, that Koloh was after the manner of the Lord, accord ing to its times and seasons in the revolutions thereof; that one revolution was a day unto the Lord, after his manner of reckoning, it "being one thousand years according to the time appointed unto that where on thou standest. This is the reckoning of the Lord's time, according to the reckoning of Kolob, And the Lord said unto me; The planet which is the lesser li^t, lesser than that which is to rule the day, even the ni^t, is above or greater than that upon which thou standest in point of reckoning, for it moveth in order more slow; this is in order because it standeth above the earth upon which thou standest, therefore the reckoning of its time is not so many as to its number of days, and of months, and of years. And the Lord said unto me; Now, Abraham, these two facts exist, behold thine eyes see it; it is given unto thee to know the times of reckoning, and the set time, yea the set time of the earth upon which thou standest, and the set time of the greater light [sun-stone] which is to rule the day, and the set time of the lesser light [moon-stone] which is set to rule the ni^t. Now the set time of the lesser light is a longer time as to its reckoning than the reckoning of the time of the earth upon which thou standest. And where these two facts exist, there shall be another fact above them that is, there shall be another planet whose reckoning of time shall be longer still; And thus there shall be the reckoning of the time of one planet above another, until thou come nigh unto Kolob [Saturn-stone], which Kolob is after the reckoning of the Lord's time; which Kolob is set nigh unto the throne of God, to govern all those planets which belong to the same order as that upon which thou standest, One notes in the original temple plans that the sun, moon and earth-stones have been set in their respective cosmological order. The sun and moon-stones have been programmed to illustrate the compu tation of the earth's time. The fifty-two weeks it takes for the earth to make one complete revolution around the sun and make one 91 solar year is represented by the individual rays of light set atout the circumference of each of the fifty sun-stones. The twenty-nine and a half days (29.53) that are required for the moon to complete one revolution around the earth is symbolically represented in the fifty moon-stones arranged about the exterior circumference of the Temple. The moon-stones are grouped into fours and sculptured to represent the four phases of the moon—new moon, first quarter, full moon and last quarter—to establish one lunar month (figs. 50» 55). Correspondingly, the thirty-four earth-stones were to have been shown at various stages of axial rotation had the Temple been finished with an easily sculptured veneer of "freestone," Saturn was probably selected to represent Kolob because of its rings, which gave an implied image of rotation necessary for the computation of God's time and also that of the other heavenly bodies. The time that is required for Saturn to make one revolution around the sun is twenty- nine and a half earth years, the numerical equivalent in years of the number of days the moon requires to make one revolution around the earth.The idea of time and rotation is solidified with the presence of the constellation Ursa Major (Big Dipper) sculptured on the west center tower (fig. 49), Its pointer stars are oriented with near accuracy to the North Star that, in history, has symbolized the center of time and the revolution of the U n i v e r s e , This concept of cosmological order is continued into the cardinal orientation of the building on its north-south, east-west axial lines. The structure is thus placed in harmony with the celes tial movement of the earth and the other heavenly bodies, Nibley 92 remarks of the ancient precedent for orienting temples : The root tern—in Greek and Latin denotes a "cutting" or intersection of two lines at right angles, "the point where the cardo and decumanous cross," hence ___ where the four regions come together, every temple being carefully oriented to express "the idea of pre- established harmony between a celestial and terres trial image,"2? Such harmony is further expressed in the deliberate grouping of the moon-stones and the very procedure by which the priesthood is to lay out temples. When this is understood, the Salt Lake Temple becomes a micro-cosmos or scale model of the universe,^8 In 1878, a plan of the Temple's exterior walls was purposely drafted to plot the exact location of each of the fifty moon-stones according to lunar phase, month and year (fig, 50)» This was deter mined by observations made that year in anticipation of the next season's building program when the moon-stones were to be laid. The lunar sequence begins on the north wall with the fifth buttress from the northwest corner tower (designated as buttress two on the plan) and continues in a clockwise movement around the fifty buttresses of the Temple, The sequence logically ends with the point of starting, but more specifically, between the new and first quarter moons of buttresses four and five from the northwest corner tower (designated as buttresses two and fifty-one on the plan). The specific reason for fifty moon-stones was to create a sequential break to establish the beginning point of the lunar cycle. The same clockwise progression is seen in the correct order in which temples are to be laid out. As explained ly Joseph Smith: 9 3 If the strict order of the Priesthood were carried out in the building of Temples, the stones would be laid at the southeast corner by the First Presidency of the Church. The southwest corner should be laid next. The third, or northwest corner next; and the fourth, or northeast corner last. The First Presidency should lay the southeast comer 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 southeast corner stone; the Melchizedek Priesthood lay ing the corner stones on the east side of the Temple, and the Lesser Priesthood those on the west s i d e , ^9 On 6 April 1853, Brigham Young had the Salt Lake Temple laid out in this prescribed order, Nibley astutely observed in his book. The Message o f th e Joseph Smith Papyri» An Egyptian Endowment, th e marked sim ilarity between the order in which Mormons and Egyptians lay out their temples. He noted that President Young, after the lay ing of the cornerstones of the Salt Lake Temple and while offering the dedicatory prayer over the southeast cornerstone of the Manti Temple, made specific references to light,With th e S a lt Lake Temple, he spoke of light in both physical and spiritual terms. The geographical location of the Temple being in the northern hemi sphere required that the southeast cornerstone be laid first because "there is the most light," As a fact, the sun does rise from the southeast and first illuminates the east and south "fabric" of the building,Sym bolically and spiritually, the Melchizedek Priest hood and particularly those ordained to the office of an Apostle in in that Priesthood Order after the Son of God are the givers of light, hence the flames on the finials of all the corner buttresses. 9^ It is therefore appropriate that the two east cornerstones are set "by that Priesthood, Of most importance is the symbolism attached to the east facade, particularly the central tower, which is representative of Christ, the "Author of light," The clockwise movement of the representational stones on the exterior of the Temple is attuned to the movements of the sun and moon. Together with their vertical ordering and the axial orienta tion of the building, the stones symbolize an established internal order with Christ as its center which is concentric with the order of God.Central to the established theme of cosmic order is Christ and His gospel as the means whereby man can become part of the celestial order. In harmony with the 18?8 plan, Percy L, Myer translates the lunar cycle into the corresponding months of the Gregorian Calen dar ( f ig , 51), Beginning with the moon-stone on the fourth buttress representing the moon in its new phase, and moving clockwise with each successive four moon-stones carved to represent one lunar cycle of approximately twenty-nine days (29,53)» the fourth group ing (buttresses thirteen through sixteen on the plan) representing the fourth lunar month of the Gregorian Calendar, flanks the east center tower. The fourth lunar month of thirty days (an extra day must be added to compensate for the fractional half day)—between 30 March and 28 April—is of most importance to Mormons, He points out that on the fourteenth moon-stone on the north front buttress of the east center tower, the moon is appropriately represented in the first çLuarter phase while the moon-stone on the south front buttress 95 of the east center tower shows it in full phase. The significance is their implied dates.33 . . . the new moonstone 13. on the north side of the east center tower indicates the date, March 30th. And now, when we call to mind that there are usually seven or e i^ t days between the successive phases of the moon as represented on the moonstones, we can reasonably assign dates to the moonstones indicating the other phases. Therefore, since the moonstone 13, on the north side of the east center tower indicates the date March 30th, on the right front buttress of the tower reasonably represents a date seven days later. This date is found to be April 6th, the sixth day of the fourth month in our modern manner of reckoning. This is the month and day on which the prophet Joseph [Smith] organized the Church of Jesus Christ, in accord ance with the commandment given by revelation. This is the month and day on which the House of the Lord [ S a lt Lake Temple] was commenced and c o m p l e t e d . 3^ In reference to the significance of 6 April, an appropriate inscription was placed above and between the fourteenth and fifteenth moon-stones and their buttresses (fig. 52). HOLINESS TO THE LORD THE HOUSE OF THE LORD Built by the Church of Jesus Christ of Latter-day Saints Commenced A pril 6, 1853 Completed A p ril 6, 1893 The placement of the inscription is fitting in regard to the pre viously discussed concept of light; for when the actual rays of the morning sun strike the gold intaglio letters, it stands out with definition from the gray-white granite. The brilliance of the gold letters seems to further symbolize the central importance of Christ 96 - and the Temple as His house, a house of order, Myer continues in his attempt to define a pre-latter-day iconography that testifies to the Old and New Testament reality of Christ, To accomplish this, he switches from the Gregorian to the Jewish Sacred Calendar, The reason for the change was the date of 14 A p ril, fo r moon-stone 15 has no symbolic sig n ific a n c e to Mormons, Moon-stone 15 is the first full moon after the vernal equinox in the month of Abid or Nisan, the first month of the Jewish Sacred Calendar. Abid is the month of the Passover and specifically, the month of the Paschal Moon which is the moon under which the Israelites found favorable light to flee from Egypt, To the Christian, it is also the month of the Lord's Last Supper, His crucifixion and u lti mate atonement fo r man. Using th e te n sun-stones on the east facade to mean the tenth day of the month of Abid, which he interprets to be the day on which Christ was bom thus correlating it with the date of 6 April,33* This interpretation is compatible with the calculations of Orson Pratt , 36 With the same reasoning, he considers the organization and possible symbolism of the center tower of the west facade. Using the established month of Abid as a guide, he places the tower within the month of Tisri or Ethanim, the seventh month of the Jewish calendar. Again using the ten sun-stones of the west facade, he looks to the tenth day of that month for meaning. He finds in Leviticus 23*26-32 a reference to this very day and month in which the Lord required His people to observe the Sabbaths, Keeping with the first and seventh months of the Jewish Sacred Calendar, he equates the fifteen sun-stones along the buttresses of 97 the south and north walls to represent the respective days of the months. He uses Leviticus 23*6-8 and 23*33-36 to determine they were the days on which the Lord required His people to observe the Feasts of the Unleavened Bread and Tabernacle, He concludes with the fifty sun-stones that encircle the Tem ple, Counting fifty days from the Passover Sabbath (the first day of the Feast of the Unleavened Bread) and using Leviticus 23*15-16 as a source, one discovers the day on which the Lord asked that a meat o ffe rin g be made to Him, To C h ristia n s, th is i s th e Day of Pentecost referred to in Acts 2*1-40, Though speculative and open to criticism and revision, Myer's observations fit within the known iconographical program of the Tem ple, To conclude with the Day of Pentecost, the day on which the Lord took leave of the earth, is consistent with the next symbolic program on the Temple which tells of the restoration of His Gospel and the re-establishment of His Kingdom.3? The restoration of the Gospel is symbolized by the Angel Moroni set atop the spire of the center tower of the east facade. He is depicted as the herald spoken of by John the Revelator, And I saw another angel flying 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 waters,3° According to Mormon belief, the announcement of the impending restoration of the Gospel of Christ, as symbolized by the Angel Moroni 98 atop the east center spire, was soon followed by the restoration of the Priesthood. The six tower/spire configuration is emblematic of this authority on earth and therefore presides in architectural com plexity over the Temple. This Priesthood is administered by author ities who direct the Church through the established doctrine of divine and continued revelation. The east tower grouping is pur posely six feet higher (210) than those of the west to represent the Higher or Melchizedek Priesthood which is the authority to pre side over the spiritual affairs of the Church. Its three towers represent the presiding authorities namely, the President of the Church and his two counselors. They are also symbolic of the local stake leadership of Stake President and his two counselors. 39 The twelve finial spires atop the comer buttresses of each tower repre sent the Twelve Apostles and their local jurisdictional equivalents. The west towers, being lower (204J in elevation, represent the lesser or Aaronic Priesthood. Its three towers are emblematic of the Presiding Bishop and his two counselors and their local equivalents.^^ The east-west hierarchy between the two Priesthood orders is consistent with the requirements for the previously discussed laying of the cornerstones.^^ The only inconsistency lies with the interpretation of the twelve finials. Angell, Sr. mentioned that the finial spires of the east and west tower groupings represent the Twelve Apostles, Knowing that the office of an Apostle is of the Melchizedek Priesthood, one wonders why there are finials on the west towers that represent the Aaronic Priesthood, There is 99 certainly more to the cardinal orientation of the towers than just to symbolize the order of the two Priesthoods. It seems logical to assume that there is a similar distinction to be made between the Apostles of the eastern and western hemisphere. The east finials would correspond to the original Twelve selected by Christ during His Palestine ministry; the west would be emblematic of the Twelve chosen by the Savior during His brief ministry among the Nephite peoples of the Book of Mormon in the western hemisphere prior to His ascension. The basis of this assumption would be the Mormon belief in the seniority of ordination and appointed responsibili- hp ties of these first quorums. And he said unto me: Thou rememberest the twelve apostles of the Lamb? Behold they are they who shall judge the twelve tribes of Israel: wherefore, the twelve ministers of thy seed shall be judged of them; for ye are of the house of Israel. And these twelve ministers whom thou beholdest shall judge thy seed. And behold, they are righteous for ever; for because of their faith in the Lamb of God their garments are made white in his blood.^3 It is appropriate that the higher east finials represent Christ's first chosen Apostles befitting the order of their selection and ordination; while the shorter west finials are befitting the second quorum thus giving primacy to the first chosen. Subsequent to the restoration of the priesthood authority and the founding of the Church was the commission by the Savior to take the gospel to all the inhabitants of the earth. As observed from the original temple plans, there were to be cloud-stones with descending rays of light placed just below the caps of the inside buttresses of 100 the four corner towers (figs, 22, 29). They represented the gos pel "being taken to the four corners of the earth "to every nation, and kindred, and tongue, and people," They were "emblematic of the gospel li^ t piercing through the clouds dispelling the clouds of superstition and error which had engulfed the world, It is significant that they were placed on the priesthood towers because missionary work is a function of the priesthood and the four corner towers were statements of the four corners of the earth with the center towers being a statement of the priesthood authority. The missionary concept is in harmony with the iconography of the constellation Ursa Major (Big Dipper) on the center tower of the west facade. It is the symbol of the priesthood or those ordained of the Lord sent to administer "to the Lost" who "may find their way by the aid of the priesthood." These inhabitants of the earth are symbolized by the earth-stones which is the reciprocal emblem to the cloud-stones with Ursa Major as the intercessor symbol, The cloud-stones on the east center tower are not part of the previous program. In the original plans, they were to be depicted w ith hand held trum pets p ro je c tin g downward with descending ray s of light (fig. 53). They are the keys to another iconographie scheme which centers on Christ and His gathered followers. As a result of missionary work, there comes a gathering of the Lord's elect from out of the nations of the world to be taught under His light. The only location on the temple where such a gathering could be symbolized is the east facade which is symbolic 101 of Christ, His light and priesthood. Here, it should be noted that the cloud-stone on the south buttress is depicted sis being light and billowy while the one to the north is dark smd ominous. The one to the south is placed where "there is most light" to speak of Christ's presence among His gathered elect. The other is placed where there is less light to speak as the angel flying in the midst of heaven warning the inhabitsints of the earth of the impending "great and dreadful day of the Lord,"^ In the words of the prophet Joel: Blow ye the trumpet in Zion, and sound an alarm in my holy mountain [Temple]: let all the inhabitants of the land tremble: for the day of the Lord cometh, for it is n i^ at hsind}^^ Both declarations of Christ are made from the midst of heaven as in d icated lay the presence of the parallel grouping of four stars set between the cloud-stones (fig. 53). The dedicatory inscription, set below the cloud-stones, sym bolizes the reality of the establishment of His kingdom on earth with the Temple as His personal sanctuary where heaven and earth are joined in a perfect order (fig. 5^), It is also the place (as are any of the temples) where the inhabitants of Zion or those pure in heart can gather and be taught of light and truth, , , . literally the House of the Lord , , , a house where he and his Spirit may dwell, to which he may come or send his messengers, to confer priesthood and keys and to give revelation to his people,^8 Beneath the previous symbols and in descending order from heavenly to earthly is the so-called All-Seeing EJye (fig, 55). It is set in the arch of the second major window of both facades. This ancient motif has multiple applications, but, in reference to 102 Mormon doctrine, its translation is found in the "books of Psalms and Proverbs,^ The first is consistent with the concept of divine protection afforded those who seek to make God their friend. The second concerns the omnipresent nature of God and his ability to d isce rn th e good and e v il deeds o f man. The inscription "I AM ALPHA AND OMEGA" on the keystone of the first major windows reaffirms Christ's eternal existence on which His people can lay their faith and be strengthened in their knowledge of His divinity^O (fig, 56 ). Set in th e window arch, below th e inscription, is the Hand-Clasp motif. It, like the All-Seeing Eye, is ancient in origin and has multiple applications. To Mormons, it represents the hand of fellowship within the eternal context of the gospel. This marks the shift in the iconographie program to the present day reality of Christ—to man's relationship to man within the gospel of Christ, Only by way of conjecture can the reasons for the placement of the bronze figures of Joseph Smith, Jr, and his brother, Hyrum, in the sculptural niches be considered (fig. 57), Their elevation above the earth-stones but below the symbols of Christ suggests a medieval placement of martyrs, Joseph Smith, the instrument by whom the Lord restored His gospel to the earth, and his brother, Hyrum, demonstrated their willingness to give their lives for the Church, This was viewed by Mormons as a testament, to their followers, of its truthfulness and of the reality of Christ, Within the niches, they would have become historic symbols from whom others could receive strength. At the same time, th ^ would form a vital iconographie 103 link between earth and heaven. The Church, however, had the figures removed from their niches in 19I I and placed on g ra n ite plinths on the lawn south of the Temple. They were transferred to bring them closer to the visitors to Temple Square. Historical plaques were attached to the monuments to inform those of the con trib u tio n s made by th e two m a r t y r s .^2 The earth-stones terminate the descending program. As men tioned by Angell, Sr., they were to be seen collectively as the dwel ling place for man.^^ This might seem a most naive conclusion to make at this juncture; but, it must be explained that Mormons believe the earth, in its present state of progression, is the lowest of God's creations. It also symbolizes the lowest of God's kingdoms of reward. Its placement in the iconographie scheme is both appropri ate and fitting to the position of mortal man who now must look heavenward. Man, as a mortal, is now placed in a position of having to make a decision. The iconographie program to this point has taught him from whence he came, the order of God, the reality of Christ and His mission of redemption and of the restoration of His Church and Priesthood in this present day. It is then his responsibility to act in order to determine which kingdom he will inherit. On the fifty flat buttresses of the Temple is expressed in symbols the potential of man's reward in the life after death. The assembled earth-stones, moon-stones, and sun-stones are now to be read verti cally as to represent the varying kingdoms of worthiness or reward. The earth or in Mormon vocabulary the telestial kingdom is the 104 lowest, the moon or terrestrial kingdom is the middle and the sun or celestial is the highest kingdom. What might -appear to be a discrepancy in this interpretation is not,-5^ Even though the glory of the telestial kingdom in Mormon theology is likened unto the tei^tness of the stars, the earth can be given that designation also. The reality of the earth being the telestial kingdom is based on the Mormon belief that the earth must pass throu^ a series of stages in order to be exalted. With the fall of Adam, the earth fell to assume a fallen or telestial state. At the Lord's second coming, the earth will be cleansed to usher in the millennial era and begin a terres trial state. The millennium will close with a "short period" in which Satan will be loosed; after which, the earth will die only to be resurrected and receive its celestial glory. It then becomes a fit abode for those vdio once lived on the earth and have earned the celestial order. This explains why the star-stones can be placed even above the sun-stones to represent the heavens ; while at the same time, the earth can be designated as the telestial kingdom, The ultimate truth of this interpretation lies with the liturgy of the temples, Doctrinally, the vertical reading of the earth-stones, moon-stones and sun-stones translate into the telestial, terrestrial and celestial kingdoms of reward and the stages of the earth's pro gression, These emblematic stones have now taken on a double mean ing, The iconographie scheme has now gone full cycle to establish a prescribed order. When taken as a whole, the Temple, its geographic location and its iconographie program can be seen as an overall established order 105 concentric with the order of heaven. Integral to this order is the relationship between God and man. The intended program of the building is to aid man in his quest to gain entrance back into the presence of God from whence he came. The Temple is literally a compendium of Mormon b e l i e f , FOOTNOTES ^JD. 19» pp. 8-20, 2d HC, V,pp. 1-2. 3^, 8, pp. 202- 203. ^Nibley, "The Idea of the Temple in History," 232- 236 . 5d &C 124:38-42. ^Ivan J. Barrett, Joseph Smith and the Restoration (Provo, Utah: Bri^iam Young U niversity P ress, I 967 ), footnote #4l, p. 44l, 7dh C, V, pp. 85-86. ®Isaiah 2 :2- 5. 9jd, 2, pp. 31- 32. lOuibley, "The Idea of the Temple in History," 23I. lllsaiah 2:2-3. l^Elden J, Watson, comp., The Orson Pratt Journals (Salt Lake City: Elden J. Watson, 1975)» p. 144. W. W, Phelps ,(l792- 1872 ), an early Mormon writer, was very interested in astronomy as was evidenced by his Salt Lake City Almanacs. They were dated for the specific years of their distribution but were also com puted from the time of the Church's organization on 6 April I 830. ^3"Journal History," l4 January I 87 I. ^^atson. The Orson Pratt Journals, pp. 7^-75. ^3n . B. Lundwall, comp.. Wonders of the Universe (Salt Lake City: N. B. Lundwall, 1937)» pp. IX-X. For further information, see footnote 25 of this chapter. l &Ibid. 106 107 l^He gave his lecture series on astronomy on the following dates; 17, 18, 24-, 27, 31 January and 2, 6, 9, l6 February 1871. "Journal History," B, Lundwall, comp,. Masterful Discourses and Writings of Orson Pratt (Salt Lake City: Bookcraft, Inc,, 1962), pp. 8-9, 18-22. l^Salt Lake Tribune, 15 September 1909; Deseret News, 14- Novem ber 1931, 23 November 1935. 20rruman 0. Angell, Sr., "The Salt Lake City Temple," Millen- nial Star. XXXVI (May, 1874-), 273-275. ^^Refer to footnote #17. Z^Nibley, "The Idea of the Temple in History," 236 , 23ln 1835, while at Kirtland, Ohio, four Egyptian mummies of the Coptic period came into the possession of Joseph Smith, They were purchased by the Church from a Michael Chandler who had inher ited them from his distant uncle, Antonio Lebolo, of Italy. It was Lebolo who acquired the mummies at the time of their excavation from a pit-tomb near Gemah, Egypt sometime between 1819-1821, Two of the papyri scrolls that were found with the mummies were said to have been written by Abraham and Joseph. Nibley, The Message of the Joseph Smith Papyri, pp, 3-7* DHC, II, pp. 34^350» Sometime after 1674 , the original Saturn-stones were removed from the temple plans and the pre-existent circle frieze below the parapet stringcourse on the six towers were then referred to as Saturn-stones, They do not, however, fit as well into the iconographie program as did the original stones, Anderson, "The Salt Lake Temple," 276, ph Abraham 3*2-9. ^^Lundwall, "Key to th e U niverse," Wonders of th e U niverse, pp. 225- 332; Pratt thou^t of Saturn as the most "wonderful" of the known planets and described its orbit as "magnificent," He devoted nearly one complete lecture to Saturn, Ibid., pp, 129-14-1, Saturn is shown with only two rings on the plans of the Temple which is consistent with Pratt's lecture and the knowledge of the planet at that time. Professor Richard A, Proctor (1837-1888), a contem porary of Orson Pratt and familiar with his pioneering work in astronomy, wrote extensively on the relationship of the planet Saturn and the Jewish Sabbath, His observations were based on the Jewish lunar calendar compared to the solar calendar used by the Egyptians and other ancient cultures of that region. This is interesting in light of the Saturn-stones and lunar cycle used on the Salt Lake Temple. It is also important to note that he linked Saturn with the cosmological program of the Great Pyramid of Cheops in Egypt, This is in harmony with Pratt’s observations and the 108 cosmological program of the Salt Lake Temple. The Great Pyramid (LondonJ Ghatto & Windus, P ic c a d illy , 1883)» pp. 1Ô4-191, 24-3^271. Z^Nihley, "The Idea o f the Temple in H istory," 232-236. ^7Ibid.. 230. 28 ib id . 29Joseph Fielding Smith, comp., Teachings of the Prophet Joseph Smith (Salt Lake City: Deseret News Press, 1938)» p. 183. 30Nibley, Message of the Joseph Smith Papyri, p.15 ^. 3lMillennial S ta r. XV (July,1853)* ^8-490. 32Refer to footnote #25. Orson Pratt is extremely plain in his le c tu re s on p lan etary movement and o rd er. He gave an in te re s tin g discourse on "God is Light" JD, 19* pp. 280-294. 33percy L. Myer, The Symbolic Stones on the Buttresses of the House of the Lord in Salt Lake City and Their Significance (Caldwell, New Jersey: Percy L. Myer, 19^5), pp. 5-9S D&C20:1, Myer's pioneering study was done without the assistance of the ld?8 temple plan. He based his study on observations made directly from the temple and coordinated them with the associated Jewish and Gregorian Calendars to arrive at his conclusions, 3 ^ h id ,. p, 9. 35ib id . , pp. 10-12. 3^Lundwall, "True Christmas and New Year's Day," Masterful Discourses of Orson Pratt, pp. 56 - 60 . 3?Myer, The Symholic Stones, pp. 18-22. 38Revelations 14:6-7. Myer equates the heavenly messenger to the Jewish Feast o f the Trumpets, He translates1 Tisri to the date of the appearance of Moroni to Joseph Smith on 22 September 1827. To establish his point, he quotes Leviticus 23:23-24. 39ceseret News, 15 April 1892; A ngell, S r ., "The S a lt Lake Temple," 274. 40 lb id , ^^Refer to footnote # 2 9 . ^2john A, Widtsoe, Priesthood and Church Government (Salt Lake City: Deseret Book Company, 1939)» pp. 258-259; D&C 107:22-23. 109 ^^1 Nephi 12:9“"10» Orson Pratt spoke at length on the posi tions of the various quorums and their priesthood responsibilities. JD, 19, 115-117. ^*^aynor, The Everlasting Spires, p. 142. ^^Angell, Sr., "The Salt Lake City Temple," 274-275» ^ & C 1 1 0 116. 47joel 2:1. ^Bruce R. HcGonkie, Mormon Doctrine (Salt Lake City: Book craft, Inc., 1958), p. 704 . ^Psalms 33«18» Proverbs 15:3. 50james B. Talmage, The House of the Lord (Salt Lake City: D eseret Book Company, I 968 e d .), p. 150» Revelations 1:8. 51 lb id . 52“The Prophet and Patriarch," The Improvement Era, XIV (Ju ly , 1911), 855. 53Angell, S r ., "The S a lt Lake C ity Temple," 275. ^ Corinthians 15:40-42» D&C 76:50-113. 55joseph Fielding Smith, The Progress of Man (Salt Lake City: The Genealogical Society of Utah,1936)7 pp. 492-505; JD, 1, pp. 280- 294. — ^^It is interesting that the dome over the Christus figure in the old Visitors Center was painted to represent the universe. Astronomers from the Hansen Planetarium in Salt Lake City calcu lated the position of the planets and stars at the time of the organization of the Church, 6 A p ril I 83O. Church News. 11 June I966 , CHAPTER VI THE INTERIOR! A DESIGN FOR THE LITURGY When Young referred to the pattern by Joseph Smith (refer to p, 4-7), he was speaking specifically of the interior program as it related to the prescribed temple ritual. This is consistent with the commonality of the interior arrangements of the Nauvoo and Salt Lake Temples, As discussed, this is based on related architectural evidence as it applies to the original proposal for the interior of the Salt Lake Temple (fig, 19), There is no question that the base ment story of the Salt Lake Temple was to have functioned as a bap tistry, but the function of the two main halls is in doubt. Had the original plans for the Temple called for an attic story, it could have been concluded that th ^ were to have functioned as those of the Nauvoo Temple, Of course, there is a real question of how the Nauvoo Temple's halls were to have functioned as originally conceived prior to the in itia tio n o f th e f u l l endowment. I t appears th a t i t was Sm ith's original intent to have used the lower hall for a place of general open assembly and the upper hall for restricted priesthood-related activities. This would be similar in concept to the Kirtland Temple,^ The real problem arises after the introduction of the temple ritual. It seems that Smith sought to alter the temple's function from mixed 110 I l l usage to sacred space ty making preparations to build a tabernacle on its west front. The tabernacle would have served the needs for a place of general assembly, leaving the interior of the Temple free for the temple ritu al.% Smith's martyrdom soon brought this to an abrupt end. Prom that point until the expulsion of the saints from Nauvoo in 1846, it became a problem of expediency to complete a convenient area within the Temple to give the saints their endowment and se a lin g s. The a t t i c was chosen. The key to understanding th e probable function of the two main halls of the Nauvoo and Salt Lake Temples lies with the St. George Temple (iBTl-lB??) in St. George, Utah (fig. 58)* P]xm the outset, it was patterned both in size and general program on th e Nauvoo Temple. I t s second flo o r main h a ll was specially partitioned off for the tanple ritual} while, the third story main hall was used for restricted assemblies.3 One can con clude that had the Salt Lake Tmple been finished as originally pro posed, it would have functioned as does the one in St. George. The same conclusion can also be made for the Nauvoo Temple had Smith lived or at least if the saints had been given more time to complete the interior of the building and tabernacle as planned. The B a p tistry The hall plan of the Salt Lake Tenple with its west-east litu r gical progression from one simple partitioned compartment to another was f i r s t changed by A ngell, J r . in IBB 5 to accommodate a series of rooms arranged in a circular clockwise movement. The change affected all levels. 112 The hassnent, which had "been entirely reserved for the "bap tistry , was subdivided into two major areas separated "by a spacious corridor (fig. 42), The "baptistry now occupies only the west half of the basenent. It consists of three compartments which are below ground to symbolize death and burial.^ The central room, being the largest (thirty-two by forty-five feet), houses the six by ten foot elliptical cast iron baptismal font. It is large enough to hold 500 gallons of water to facilitate baptism by complete immersion (symbolic of death, burial and resurrection).^ In similitude of Solomon's "molten sea" and the twelve tribes of Israel, the font rests on the backs of twelve life-sized cast iron oxen.^ The oxen are set three feet below the pavement of the main floor, possibly to accent the concept of burial and bring the font within perspective of those on the pavement level. The font is now reached by two s ta irc a s e s on either side of a platform that forms around the west end of the font. On the platform at the top of the stairs, there are places for the recorder and witnesses. The living proxies who act in behalf of the deceased, enter the font by five short steps. There are attendant facilities to the west of the platform to care for those who have come from the font. To the north and south of the baptistry are dressing rooms that open onto the font area through twelve arched double glazed doors that are set between pilasters. The room to the n orth i s reserved f o r men and th e south f o r women.? Separating the "baptistry from the two rooms to the east is a twelve foot-wide corridor that extends the cross axial width of the Temple and acts as a narthex for both areas. It terminates at the 113 south end w ith an ele g a n t wooden grand s ta irc a s e which le a d s to the above ground second floor. Its north end serves as the main entrance and exit point for the Temple.® It is linked by passageways to the Temple Annex. To e n te r th e Temple a t the Annex en tran ce, one must first present a dated recommend of worthiness signed by one's bishop and stake president.9 The Endowment R itu a l and A ssociated Rooms For one to receive his endowments, he must have membership in the Church through baptism and confirmation. It is also necessary for men to be ordained to the Melchizedek priesthood. For the living, these prerequisite ordinances are performed outside the temple and on the basis of personal worthiness ; whereas, for the dead, they are performed within the tenple. After having received their own endow ments, the living are expected to act as proxies in behalf of the deceased.10 The sacred n atu re of the endowment and the a sso ciated temple ordinances are such that they cannot be discussed in any detail; but there is sufficient information available from reliable sources to convey the liturgical function regarding the endowment. Talmage best explains their significance: The temple endowment, as administered in modern temples, comprises instructions 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 [Creation Room], the condition of our first parents in the Garden of Eden, their disobedience and consequent expulsion from that blissful abode [Garden Room], their conditions in the lone and dreary world when doomed to live by labor and sweat, the plan of redemption by which 114 the great transgression may be atoned, the period of the great apostacy, the restoration of the Gospel with all i t s an cien t powers and p riv ile g e s [ T e le s tia l Room], th e absolute and indispensible condition of personal purity and devotion to the right in present life, and a strict compliance with Gospel requirements [Terrestrial Room]. The endowment spoken of by Talmage commences w ith the lower lecture or Creation Room in the noirtheast quadrant of the basement level (fig. 42). It is reached through a large round arched double glazed doorway frm the axial corridor. There is a second access way on the east wall through the same kind of door. It leads into the northeast tower vestibule and staircase. The room is forty by f o rty - five feet with a north to south orientation. An arched doorway in the center of the south wall is the portal to the adjoining Garden Room. It was originally designed to seat two hundred and fifty people in folding chairs. After renovation, the seating capacity was in creased to three hundred and one in more comfortable attached and cushioned folding chairs (similar changes, in seating capacity and furniture, transformed the Garden, Telestial and Terrestrial Rooms). The room as completed in 1893 was le ft unadorned but has since been decorated by an encompassing wall and ceiling mural depicting the stages of the earth's creation. In marked contrast to the appearance of the original Creation Room, the Garden Room is furnished with rich continuous wslI I through ceiling oil murals that represent the "earth as it was before sin entered and brought with it a curse; it is the Garden of Eden in miniature." Cast in pervading greens, yellows and subtle blues, the mural depicts a luxuriant landscape with birds, insects and beasts 115 living in haimony. The Garden Room maintains the orientation of the previous lecture hall hut now centers on a richly upholstered prayer altar on the south wall (fig. 42). The altar is raised on a three step plat form that is limited flanking balustrades. On the south wall and to each side of the altar are two shallow service niches that are formed from the window recesses of the inner wall. In order to give a living dimension to the garden concept, they originally opened into a plant conservatory. This was a vestige of Young's desire for a garden annex. The natural light entering from the lunette basement windows must have given a sense of spiritual luminosity. Now these service areas and windows are draped over. The physical dimensions of the Garden Room are close to those of the previous hall. It has a similar secondary entrance on the east wall which allows access to the southeast tower staircase through a vestibule compartment. Egress is effected through a repetitive round arched doorway on the west wall.^^ In sequence, the World or Teles tial Room on the second floor is reached by the previously mentioned grand staircase at the south end of the access corridor. Because there is a rise in the level of the floor between the two lower lecture halls, the Garden Room exits onto the platfoim landing of the s ta irc a s e . The staircase is a remarkable example of pioneer craftsmanship in rich cherry wood which (like all other wood surfaces in the Temple) is now painted white. From the heavy newel post, balusters and hand rail, the staircase ascends in a U-shape with a median landing. The 116 staircase ends in a landing that is two steps lower than the level of the World Room to the west and six steps helow the level of the Celestial Room to the north (fig. 37). The level of the second floor, where the rem aining rooms a sso c ia te d w ith the endowment and se a lin g rituals are located, is determined from the outside hy the first line of round headed windows. Between the landing and the World Room is a connecting fifteen foot corridor. Within it is a large elliptical stained glass window ten feet in height that depicts the expulsion of Adam and Eve from the Garden of Eden. It symbolically reinforces the lecture of the Garden Room and prepares one for entrance into the World R o o m . The corridor is on the level and center line east-west axis of the Teles tial Room. The room forms the southwest quadrant of the second floor and rests on the ceiling trusses of the baptistry (fig. 37). On either side of the altar on the west wall are two round arched portals which enter into vestibule compartments. The larger portal to the south of the altar opens into the southeast comer vestibule and is on the level of the lecture hall. The north portal is considerably higher on the wall necessitating a steep staircase. It leads to the elevator vestibule of the west center tower and also interconnects with a similar staircase in the adjoining Terrestrial Room. In contrast to the Garden Room, the World Room is anbellished by a continuous mural of the earth in a fallen rather than an exalted state. Talmage describes it as follows: 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 117 Garden Room below. Here the rocks are rent and riven; the earth-stoiy is that of mountain uplift and seismic disrup tion. 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 deer, wolves and foxes in hungry seaurch. Birds of prey are slay ing or being slain. On the summit of a rugged cliff is an eagle's eyrie, the mother and her brood watching the ap proach of the male bird holding a lambkin in his claw. 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 sugges tiveness. The story is that of struggle and strife; of victory and triumph or of defeat and death. Fran 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 . . .1° The Terrestrial Room is symbolically elevated one step or level above the World Room (fig. 37). Entering through a portal at the east comer of the Terrestrial Roan, one is taken by the drastic change in the implied environments. The carnage and strife of the previous room gives way to a roan completely devoid of such images. The intent was to illustrate the marked doctrinal and environmental d iffe re n c e s between th e rewards of th ese two kingdons. The room i s an overall aqua green (originally light blue) and is articulated with proportionately spaced engaged pilasters. The composite and brack eted pilasters support a pseudo-foliate dentil motif beneath a limiting entablature that marks the point of transition between wall and ceiling (fig. 59). The ceiling is subdivided by a canpound cove 118 molding that encloses a single peripteral row of applied coffers. The remaining portion of the ceiling is centered hy two crystal chandeliers that descend from decorative recesses. They replaced the earlier inadequate metal chandeliers. The other assorted incandes cent fixtures were replaced hy a less obtrusive flush lighting system concealed within the ceiling coffers. The decorative and architectural enrichment is coordinated with wall mirrors attached to the hack or west wall of the room. The mirrors heighten the impact of the sensitively applied gold trim to the architectural elements, the refracted light from prismatic crystals of the chandeliers and the natural light frran the four windows along the north wall. The luminosity does not detract from the classical restraints of the room but enhsuices the effect of spiritualism when compared to the World Room. The Terrestrial Room occupies the northwest quadrant of the second story suid is likewise supported by the truss system of the baptistry. It is comparable in general size and seating capacity to the previous rooms. It continues the clockwise movement of the other rooms by its west-east axial orientation. The altar, like the other altars, is the focal point of the axial movement. Behind the altar in the original program was a raised platform that extended the length of the east wall. It fronted a thirty foot basket arch that was sup ported by five attenuated columns between which the veil was hung. The veil and raised platform were later increased in size to accom modate the passage of a greater number of people between the Terres trial and Celestial Rooms. The veil is in similitude to the one in 119 the Tabernacle of Moses, and the Temples of Solomon and Herod. To pass through the veil is to pass into the Celestial kingdom or the Kingdom of God.^? The endowment r i t u a l concludes upon entrance in to the C eles tial Room. The symbolic importance of the room is apparent from its increased size (sixty by sixty-five feet) as compared with the pre vious halls. The room forms the northeast quadrant of the second floor Ty resting on the trusses of the Creation Room and the base ment corridor. The most obvious dimensional change is its thirty- four foot high ceilings. The increased height was achieved try extending the ceiling into the Council Story. The result was the elimination of over one quarter of the usable area of the third floor. The spatial expansion was a deliberate effort to express visually a feeling of exaltation and a spiritual terminus. The concept of a terminus is suggested by the absence of an altar and the accustomed attached and oriented row seating. Instead, luxuriously appointed chairs and couches are placed in fonnal conversational arrangements. The furniture is set within an environment designed to imply the majesty that one would associate with the Kingdom of God. Unfortun ately, the end result is a design of extreme visual complexity. The ornate compartmentalized ceiling and the intricacies of articulation of the north, east and south walls exceed the lim its of aesthetic r e s tr a in t ( fig . 60). Above th e fo u r window arches of the north w all and the doorway arches of the south wall are massive baroque pedi ments. They are placed under the wall arcade and between paired and fluted Corinthian columns. The complexity of gilded classical and 120 baroque forms speak of the Ecole des Beaux Arts tradition in the manner of Richard Morris Hunt, The Celestial Room does not have the sensitive restraint of the Terrestrial Room. The obvious reason for the opulence of the Celestial as against the other two rooms of the second floor is doctrinal. The hierarchical ascendency of the Celestial over the Terrestrial and Telestial kingdoms of reward is architecturally evident in the height difference among these emblematic rooms. Where there is only an approximate eight inch variance in the height of the Terrestrial over the Telestial Room, there is an approximate thirty-two inch difference of the Celestial over the Terrestrial Room. This same con cept, as previously discussed, is expressed in the order of the place ment of the symbolic stones on the buttresses of the Temple. The clockwise movement from one room to another i s a lso co n siste n t with the o rd er of d e d ic a tio n .18 Upon com pletion of th e endowment ceremony, one exits frm the Celestial Roan at the southeast into the stair case corridor. Descending the grand staircase to the basement cor ridor, the individual then proceeds to the Annex complex to change fran the white temple clothing to his street clothes. Sealing Ordinances and Rooms A ssociated with th e endowment ceremony a re the se a lin g ordin ances. Along the south wall and two steps above the floor of the Celestial Room are three central doorways fitted with sliding doors (fig. 46). The east and west doors open into sealing rooms that foim part of the southeast quadrant. Both rooms are approximately thirteen by ten feet with a broad five foot deep apse on the south wall. The 121 apse of the east room is centered hy a small access door that opens into the south waiting room. The apse of the west room is dominated hy a large stained glass window depicting the resurrected Angel Moroni delivering the gold plates to Joseph Smith. The rooms are similarly decorated with a chair-high wainscot, a mid-elevation helt entablature and a highly ornate cove molding. The rorans are now overall white accented hy gold trim as elsewhere in the Temple. In the center of each room is a single altar that is richly upholstered and stands two feet six inches in height. The east roan is for the ordinances of the living, specifically "marriage between parties . . . for time and eternity . . . the ordinances of sealing or adoption of living children by their parents who were not at first united in the order of Celestial m a r r i a g e . "^9 The same ordinances are performed in the west room hut for the deceased hy living proxies. Those who are to he sealed for the dead or for themselves, kneel about the altar and are sealed by an appointed Melchizedek priesthood officiâtor. There are simple wooden upholstered chairs arranged about the walls of the room for the officiator and his witnesses and the others partici pating in the ordinance. A third sealing room is located in the east center tower off the CelestiauL Room. Its doorway is formed from the third compartment of the south mirror on the east wall. A quarter-tum staircase with a landing reaches into the chamber from the floor of the Celestial Room. A new two-story fourteen-room sealing annex for both the living and the dead was added to the north side of the Temple ( 1963 - 66 ). In sympathy with the design and materials of the Temple, it has been 122 effectively mated to the height of the first level of round headed windows. The annex is reached from within the Temple through a door (formed from the fourth round headed window from the northeast corner tower) in the north wall of the Celestial Room. It has its own integrated staircase and elevator that gives access from the Annex complex.20 The Holy of Holies The center doorway between the two sealing rooms off the south wall of the Celestial Room leads to the Holy of Holies (fig. 46). Like the ancient chambers of this designation, it is the most sacred precinct within the Temple. It is a place of supplication and "for the higher ordinances of the priesthood relating to the exaltation of both the living and the dead. " The hierarchical significance of the chamber is figured in its isolation from and elevation above the levels of the Celestial and sealing rooms. It is reached by an addi tional six stairs from the initial two that led from the floor of the Celestial Roan which places it in an interim space between the first and second stories. At the top of the stairs is another round-arched sliding door which opens into an eighteen foot diameter circular cham ber. Its domed ceiling partially extends into the Council story of the next floor to form what is called the Dome Room. It is essen tially without latural light and must be illuminated artificially.21 The area behind the south seeling rorans and the Holy of Holies functions as office space and a waiting room for those who are parti cipating in the sealing ordinances (fig. 46). These service rooms 123 foim the remaining portion of the southeast quadrant. They can he reached hy the staircase corridor on the west from a door on the southeast wall of the Celestial Room and firom the vestibule off the southeast corner staircase.22 The first and second stories of the Salt Lake Temple function in the ordinances of exaltation. The interior program was specifi c a lly designed to f a c i l i t a t e th e endowment and se a lin g ordinances f o r hoth the living and the dead. Mormons helieve that without these ordinances, man cannot he exalted and become as a God through the progression of time. The performance of these rituals is the speci fic reason why Mormons build tonples. FOOTNOTES iD&C 95:15. %he planned canvas tabernacle was to be attached suid run parallel on a north-south axis to the Temple front. It was to extend out from the Temple to take advantage of the amphitheatre- like lay of the land to house between 8,000-10,000 people. It was to be elliptical in shape with a maximum height of 75 feet with a 45 degree slope to its sides. Arrington, Construction of th e Nauvoo Temple. p. 8. 3curtis is unclear about the interior layout of the St. George Teaple. He only discusses the upper assanbly hall and base ment font area with no discussion of the other hall. Kirk M. Curtis, History of the St. George Temple, pp. 51» 54; Talmage, House of the Lord, p. 214. ^D&C 128:13. ^McConkie, Mormon Doctrine, p. 69. ^I Kings 7:23-26; II Chronicles 4:3-5* The fonts for the Salt Lake and subsequent temples were patterned on the Nauvoo font. ^Talmage, House of the Lord, pp. I 83-I 85, 262-263 (1912 e d i tion); 202-204 (1968 e d itio n ). Q lbid. . p. 183. ^The recmmend is renewed each year through personal interviews with one's Bishop amd Stake President. l^Talmage, House of the Lord, pp. 63-93* ^ Ib id . . pp. 99-100. l^Talmage, House of the Lord, pp. I 85-I 86 , 264-265 (1912 ed i tion); 204 (1968 e d itio n ) . 13 lb id . . pp. 186 , 266 -267 . I4lbid.. pp. 186-187, 268 - 269 . 124 125 l^Ibid.. pp. 187, 270 - 273 . l^Ibid.. pp. 187-188, 274 - 277 . 17lbid.. pp. 188-189, 278-281 (1912 edition); 206-207 (1968 edition). During subsequent renovations of the Temple after 1912, the veil and platform were extended into the room in a semi-circu lar configuration. The altar was set within the arch of the upper platform. The basket arch remained unchanged. l^ltid.. pp. 189- 191, 282-285 (1912 edition); 207-208 (1968 e d itio n ). 19 lb id . . pp. 191- 192, 286-289 (1912 edition); 208-209 (1968 e d itio n ). 20ibid.. p. 209 (1968 e d itio n ). 21lbid.. pp. 192- 193, 294- 295. 22ibid.. pp. 290- 293. CHAPTER VII THE INTERIOR: A DESIGN FOR ADMINISTRATION AND ASSEMBLY The Salt Lake Temple was designed to serve two functions. Like all temples, it accommodated the needs of the temple ritual; hut unlike the others, it was conceived as a place of council where the General Authorities could meet and decide on the doctrinal and ad ministrative matters affecting the Church. Associated with the place of council is the place of assembly where selected people can gather and be taught by Church authorities the doctrines and policies affecting their lives. The Council Story The third floor comprises the area of the council chambers ( fig . 39). It is recognized from the exterior by the first elevation of oval windows. As completed, less than half the area of the third floor is devoted to council rooms. The other area is occupied by the ceilings of the Celestial and Dome Rooms and an east-west axial corri dor. The room above the Holy of Holies is referred to as the Dome Room because the dome of the former protrudes into its center. For this reason, it serves no vital function except as a gallery for paintings and as a transition space between the southeast corner 126 127 staircase vestibule and the access corridor. The eight foot wide corridor begins at the northwest corner of the Dome Room and runs seventy-five feet west to the west tower vestibule. On either side of the corridor are the council rooms. All are rectangular with their long axes oriented north-south. The following is a description by Talmage of the specific rooms beginning with the Prayer Room. P rayer Room ( 3I' x 13'): [it] is the first apartment on the south side of the corridor, west fim the Dome Room, [ i t ] i s lig h te d by one oval window [fo u rth window from the east]. The furniture consists of an altar, chairs and a table. The Council Room of the Twelve Auostles (28' x 29'): [it] lies to the west from the last, on the south side of the coxxidor. [ i t ] has two oval windows on the south. Adjoining this chamber is an ante-room (14' X 2 1 '). The Council Room of the Seventy ( 28' x 14'): [it] is entered from the corridor near its westerly termination. [ i t ] has one oval window on the south sid e . This cham ber is reserved for the use of the First Seven Presi dents of the Seventies or more accurately stated, the First Council of Seventy. It is finished for its pur pose 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 F irst Presidency and the Twelve Anostles (40' x 28'); [it] is situated on the north side of the corridor, and with its ante-roan occupies the greater part of that side. In the center is a prayer altar. . . . Twelve large . . . chairs . . . 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 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 essen tial furniture of the room. . . . The ante-room to this chamber is sixteen by fourteen feet. On the south side i s seen a commemorative window of colored g la s s , p re se n t ing in the central panel a splendid picture of the finished Temple, above which appears the sacred inscrip tion, "Holiness to the Lord." Each of the side panels presents an escutcheon with scroll and inscriptions. 128 The High Council Room (25' x l6'); Immediately north from the ante-room to the chamber reserved for the First Presi dency and the Twelve Apostles is . . . allotted to the use of the Presidency and High Council of each of the stakes of Zion included within the district. The occupancy of this room is regulated by rule, amd the presiding bodies of each of the stakes concerned have access thereto at appointed times, specifically for devotional service. In business sessions these organizations meet elsewhere, not in the temple. The room is furnished with the requisite number of chairs, a table, a desk, and an a l t a r . 1 From these upper chambers, the law does "go forth" out from the "mountain of the Lord's House."2 The Main Assembly Hall The Assembly Hall occupies the entire area of the fourth floor between the two tower complexes ( fig . 4 l) . I t i s one hundred and twenty by eighty feet. The area is distinguished on the exterior by the two upper window courses. The main floor is at the level of the second course of round-headed windows. Its expansive wood floor terminates at the east and west ends with four-tiered officiating stands. They are for the respective priesthoods—Aaronic and Mel chizedek. Their uppermost tier is canopied with an inscription denot ing which priesthood. On the east is the Melchizedek or Higher priesthood and the west, the Aaronic or Lesser priesthood. Melchize dek being the presiding priesthood of the Church—and in conformity with the arrangement of the towers—the east stand is physically higher than the one to the west. The concept for the stands was derived from the pattern of those in the Kirtland and Nauvoo Temples. They are, however, open in design rather than closed box tiers. Though open, they are 129 fronted "by decorative "balustrades and centered on a single large lectern flanked "by two smaller book stands. The eighteen-foot-long benches, upholstered in deep-colored materials, contrast with the overall white decor of the interior to establish a point of focus. Attached to either side of the stands and separated from them ty aisles are other tiers of equal height. They are fronted by balus trades and are furnished with upholstered folding chairs that are attached to the floor. These side tiers are specifically reserved for the priesthood authorities not acting in an officiating capacity. The original furniture of the main auditorium floor was designed to be reversible like that of Kirtland and Nauvoo. It could be changed to face the appropriate stand determined by which priesthood was officiating. The reversible benches were replaced by individual, lightly upholstered commercial folding chairs. They are unattached and can be easily set up or taken down. The galleries, which are physically attached to the wall and located between the second course of round-headed and oval windows, give added seating capacity to the auditorium. They extend the length of the canopies of the priesthood stands. They are supported by widely spaced fluted composite columns. The terraced galleries are furnished the same as the main auditorium floor. Pour spiral stair cases, located in comers of the hall, give access to the galleries. The two-story elevation of the exterior is reflected in the articulation of the interior by a dominant entablature set below the oval windows and by the placement of the galleries. A bay system is created by fluted pilasters set in the spandrel area of the windows 130 corresponding to the buttresses on the exterior. Overall unity was achieved by the repetition of the bays and the segmental bay arches. The consistency of architectural elements and their application visually unifies the Main Assembly Hall. The n a tu ra l li g h t from th e two window courses i s augmented by incandescent chandeliers of the same design as those in the Celestial Room. There are five such chandeliers, four smaller ones placed at the comers of the thirty-six foot high ceiling and a single large one descending from the center. Smaller lighting fixtures are integrated into the decorative ribbing to supplenent the light from the chande l i e r s . 3 The Tower Staircases and Elevators The Main Assembly Hsull and a ll other stories of the Temple are reached by four comer tower staircases. There are one hundred and seventy-seven granite steps to each staircase with the individual steps weighing over seventeen hundred pounds. They are attached in sequence to a center granite shaft of four feet in diameter creating a spiral movement. Each step is six feet in length with a decreasing tread width towards the center shaft. The entire height of the stairs is enriched by a panelled cherry wood wainscot with attached hand rails. Its spiral design and monumental character is reminiscent of staircases found in medieval cathedrals and fortresses. This is in marked contrast to the modem automatic electric elevators in the west center tower. The two elevators are placed in their own indivi dual granite shafts. The present electric elevators replaced the 131 original hydraulic lifts.^ The presence and function of the third story distinguish the Salt Lake from the other Mormon tanples. Its Assembly Hall, however, is an architectural feature common to all nineteenth century temples but less frequent in twentieth century temples. FOOTNOTES ^Talmage, House of the Lord, pp. 194-197, 296-309 (1912 e d itio n ); 2 1 1 -2 1 2 (1968 edition. What was once designated as the Elder's Rom is now called the Prayer Room. Zlsaiah 2:3» ^Talmage, House of the Lord, pp. 197-198, 310-315 (1912 e d itio n ); 212-213 (l968 edition. ^ id .. pp. 198-199, 316-317 (1912 edition); 167 -I 68 (1968 e d itio n ) , 1 3 2 CHAPTER VIII THE TEMPLE ARCHITECTS In 1892, an article appeared in the Deseret News that ques tioned whether Truman 0. Angell was indeed the architect of the Salt Lake Temple.^ Prior to the temple's completion in 1893• speculation abounded th a t William Ward, A n g ell's form er a s s is ta n t, was resp o n si ble for the temple design. The article was occasioned by Angell's passing, the nearness of the temple's completion and Ward's return to Utah in I889 as an instructor in mechanical and architectural drawing at the University of Deseret (now the University of Utah)Ward's prestigious appointment seemed to add credence to those who held the belief that it was he, not Angell, that was responsible for the design of the Salt Lake Temple. The speculation would soon end. In response to the article. Ward issued the following state ment relative to his position as Angell's assistant. I came to Salt lake in I 85O; was first employed as super intendent of the stone cutting department of the public works; afterwards as assistant to Truman 0, Angell, the Church architect. In that situation I did not design nor assist in designing the Temple. I did just what I did for any other architect by whom I was employed in a similsir capacity subsequently in the Eastern States. It is true that being familiar with stone construction while Mr. Angell's experience had been limited to that of wood, I made out many details of stone work. Only on one occa sion did I suggest a feature of the general design: on the first sketches the windows were set near the outside surface of the walls, I recommended that these be set 1 3 3 1 3 4 in a considerable distance so the thickness of the walls and the strength of the structure be properly indicated. This was accep ted .3 Because o f Ward's deniaûL, Angell has been given so le c re d it for the design of the Tanple. It is ray contention, however, that it was Ward's security as a successful architect combined with his sense of ethics which caused him to modestly deny major credit for the design. For available evidence does not support his statement, nor does the issue of who was the architect fully end with a discus sion of Ward and Angell. To understand the complexities of the problem, one must first consider William Weeks, architect of the Nauvoo Tanple. Prior to Brigham Young's departure frm Nauvoo l6 February 1846, he had made arrangements with Weeks that Weeks would be part of the vanguard group that would accompany him on the journey to the Rocky Mountains. The in te n t was th a t Weeks should be the a rc h ite c t of the new temple.^ Earlier, Truman 0. Angell, then supervising carpenter under Weeks, had been given the responsibility of bringing the Nauvoo Temple to completion in Weeks' absence.^ Weeks had committed himself to the charismatic personality of Joseph Smith, and when Young assumed the leadership position for the majority in 1844, he had great difficulty in transferring his alle giance. It is reasonable to assume that had it not been for his belief in the restored gospel, he would never have followed Young.^ Under these circumstances, it is easy to understand why Young lite r ally adopted Weeks and his family. The probable intent was to insure the use of his skill as an architect.? 1 3 5 The rig o rs of th e journey from Nauvoo to S a lt Lake C ity , th e death of twin daughters at Council Bluffs, Iowa,8 the harshness of the desert wilderness on which they were expected to make their home, and the Moses-like rigidity of Young's organization led Weeks and three other families of the same persuasion to desert the Salt Lake settlement on 6 October 1847.9 Weeks' desertion, no doubt, corres ponded with Young's return to Winter Quarters in preparation for the next season's westward migrations. Because of their late departure, they traveled only forty miles north to Goodyear's settlement (now Ogden, Utah) where they planned to remain for the Winter before their return journey east the following Spring.1® Well aware of Weeks' importance to Young's plan for a new temple, John Smith, the ecclesiastical/secular authority over the S a lt Lake se ttle m e n t, sen t th e follow ing communique to th e P resid en t at Winter Quarters: Beloved brother, we take this opportunity to inform you that Bro. Weeks, Hazen Kimball, Babcock, and Wm. Gardner, with their families and teams, started for Goodyear's with out our knowledge or consent. As soon as we learned this fact, we wrote them a brief letter requesting them to return to this place immediately, and dispatched it by Brother John VanCot [sic.], our marshall, who delivered it the same, and they pleged themselves to return as soon as possible; their time is not out and we do expect them shortly. Their minds are somewhat embittered and we shall do all we can to save them.H Following this action, he dispatched John Van Cott with the letter requesting the return of Weeks and the others. After the apparent failure of the initial summons. Van Cott and nine others were once again sent to effect their return.Weeks returned to Salt Lake shortly after 24 October. He spent the Winter embittered over the 13 6 action taken "by Smith which furthered his desire to leave the desolation of the Great Basin region. He made preparations for the return journey east try selling his architectural instruments and manuals to finance the purchase of a wagon and a team of mules.^3 As his family made their way east^^ with other dissidents in the spring of 1848, they crossed the path of President Young near Ash Hollow, Nebraska. He was making his way from Winter Quarters with another company of saints. Weeks, in fear of Young, fled south away from his line of march. He did, however, manage to relay a message to Young through James Field, one of the dissident company, idio informed Young that Weeks said that he (Weeks) and only he was qualified to design the new tanple and that without him, it could not be built. To this. Young replied: . . . tell him he shall not have any peace in his mind until he comes to the valley and makes restitution for the wickedness he has committed [Young cursed Weeks in the name of the lord] and also tell him we can build a temple without his assistance altho %n. says we cannot.15 Weeks' action was met with excommunication on 29 October 1848, in Salt Lake City.^^ It is difficult to reconstruct Weeks' movements after his encounter with Young, for he spent the next four years traversing the states of Iowa and W i s c o n s i n . 17 His seemingly aimless wanderings received stimulus from the void left hy knowing that he had once been a singly important cog in a large organization only to be lost on the vastness of the open plains because of his own actions. This seemed to haunt him to the point that he again sought what he had once enjoyed—union with the saints. He returned to Utah in 137 1852, not with the intent of rejoining the Church, but with the probable hope that he would be received as the prodigal son and enjoy the fellowship of the saints. He especially hoped to regain his former position as temple architect.18 There is little question that Weeks' intentions were selfishly motivated as he knew that the temple was neither under construction nor had an architect been appointed for its design.19 What an opportune time for his entry. To Weeks' consternation. Young, aware of his return, did not acknowledge his presence. What Weeks did not know was that four years earlier. Young, upon hearing of his desertion, began an earnest search among the msnbership of the Church for a new architect. He immediately con tacted Frederick Kesler by a letter dated 14 March 1848, asking him to remain faithful so his talents could be used for "the building up of the temples and towers, and sanctuaries" in the Utah Terri to ry . 20 I t was not u n til 26 May I 85O, th a t Young a c tu a lly moved towards the selection of Weeks’ replacement with the appointment of Truman 0. Angell, S r ., as A rc h ite c t o f P ublic Works. This was done with the probable knowledge that Young, if satisfied with Angell's performance, would later elevate him to Weeks' former position as temple architect. Angell was subsequently appointed official Church Architect with the major responsibility of designing and overseeing the construction of the Salt Lake Temple. He was sustained in this position by Brigham Young and the membership of the Church in April Conference of 1852.21 138 The irony of Angell's selection and appointment and the reason for Weeks' cool reception can he explained hy the events of 1852, the year he chose to return. Weeks arrived in Salt Lake City just a few weeks after Angell assumed the position as temple architect.22 This had to come as a g re a t shock to Weeks, who was not previously aware of the appointment as he was making his way to Utah and who was out of communication with the saints. For a man who esteemed himself irreplaceable, Weeks must have felt abandoned, especially knowing that Angell (his former underling whom he had left six years pre viously at Nauvoo to complete the temple) now occupied the very posi tion which he coveted and would have had had he not le ft the Church. His services were no longer needed hy Young and the saints. Rejected, Weeks and his family remained in Utah until 185?23 when they left for San Bernardino and then Los Angeles, California. He was never thereafter to practice architecture.2^ He died 8 March 1900 at his Los Angeles home.25 It can he conjectured that if Weeks had exhibited a repentant spirit and been re-baptized, he would have found favor with Young and been restored to at least a portion of his former standing, if not appointed the architect of the Salt Lake Temple. It was not until a y ear l a t e r , in 1853* th a t Angell was a c tu a lly given th a t d ire c t responsibility ,26 Of the two, Weeks was the better architect, as Angell implied in a letter to President John Taylor. I came here with the pioneers I went back to Winter Quarters the same year, came out the next Spring with the organization of 100—better say 150 families of President Young's camp, arrived all right, soon was 139 called to be architect to the Church, this perhaps for the want of a better man. Weeks had run the gantlet [sic.] and went o f f .27 It is possible that Angell could very well have retained the position of Church Architect and Weeks the position of temple archi tect. It is understandable, however, that Weeks never was restored to any degree of his former position because of his unrepentant and and rebellious attitude. Angell, on the other hand, remained secure in his position as Church Architect—not so much through the fact that he was Young's brother-in-law, but rather because of his past devotion and sacrifice to the Church and previously proven abilities as "jo in e r" on both the K irtlan d and Nauvoo Tanples. Like Weeks, Angell had l o s t members of h is fam ily during th e westward migrations. Of his four children, he lost three to adverse conditions while in Winter Quarters. Unlike Weeks, however, Angell had additionally suffered the personal indignities common to Mormons at Kirtland and Missouri as well as the injustices of Nauvoo and the pQ exodus west.^° In short, though he was obviously lacking in terms of certain architectural skills, his past experience on both temple projects and his proven desire to serve in adversity must have impressed Young after Weeks' apostasy. Angell, left with the enomous tanple project, requested an assistant capable of rendering the "precise drawings" necessary for the construction of the temple, as he himself was not qualified.29 Fortunately, Young was able to locate a man who satisfied the require ments. Of interest, he was Angell's foreman over the Temple Block stonecutters . 30 The man, William Ward, J r . , who had a rriv e d in Utah 140 in 1850 as a young convert from England, was well prepared to assume the task to be given him. He was bom 2 September 1827, in Leicester to William, Sr. and Susannah Webster Ward. His p arish reco rd s ta te s th a t he was a gifted child being able to read with proficiency at the age of four. But of most relevance to the discussion, he was apprenticed at the age of seven to a now anonymous architect of the "English Gothic School." At the very time that England was in the throes of a revival in architecture of the Gothic style under the likes of Pugin, young Ward was being schooled in architectural draughtsmanship which allowed him to cultivate his artistic talents as a painter and sculptor. After finishing his training as an architect, he appren ticed to his father in the ancestral trade of masonry at which he e x c e lle d . 31 After his conversion to Mormonism in 1844, he left for the United States and Nauvoo with a subsequent arrival in Utah at a time when his skills could best serve the interests of the s a in ts . Angell unhesitatingly introduced Ward to his working office on Temple Square and to his new responsibility as an architectural draughtsman with the title of assistant architect. So pleased was Angell with Ward that he recorded in his diary that "he found him like a child . . . in humility. He is a willing young man and if he is faithful he will become a great man over others."32 Later Angell's exuberance would settle to record the following, more objective entry concerning Ward: 141 I have brought into my office Ward to transfer designs and see to the carrying out of the same. I am in hopes he will be a great help to me—time will prove t h a t ,33 Angell, parsimonious in his praise of others, rarely remarked on Ward's talents. However, from a number of renderings among the extant temple plans, it is not difficult to assess Ward's skill to be greater than that of his administrative superior. Even though Ward is an obscure figure in Mormon history, he was more eminently qualified to undertake the design problems of the Salt Lake Temple than was Truman 0. Angell, Sr. It was for this very reason that in 1892, as the completion of the Salt Lake Temple drew near, the question again surfaced, whether or not Angell or Ward was responsible for the temple design. Ward had no apparent difficulty in transferring Young's envisioned concept of the temple into graphic reality because of his prior training and fam iliarity with the Gothic style which was preva lent in Leicester and the surrounding area. Both men shared a similar fondness for medieval antiquity and its associated romantic revival. Angell, on the other hand, a frontier trained carpenter lacked the exposure and appreciation for significant architectural monuments. (This will be amplified later.) Ward's most publicized contribution to the tanple project was a perspective drawing done in 1855 of the temple as it would appear when completed. Young f i r s t requested the drawing from Angell who in turn gave the assignment to Ward. The drawing was so well received that Angell had it varnished, framed, and presented to Brigham Young 142 to be hung in his office (the Governor's O ffice).So impressed was Young w ith th e rendering, th a t he had Angell take a sm all daguerreotype of it to England to have it engraved and disseminated among the saints as Joseph Smith had done with the Nauvoo Temple.35 The perspective drawing further demonstrates Ward's technical skill and an unquestionable superiority of training. This heralds only the beginning of suspicions as to the young man's involvement in the actual design of the building, even though little notice of Ward's major contributions is found in Angell's diary. Ward's abilities were not always to be cloaked by Angell's shadow. As early as 1853t he was commissioned by the Deseret Legislature to design and execute an emblem or symbol representative of the Utah Territory to be placed in the Washington Monument. From that occasion, his reputation as a talented artisan grew to the point that he opened his own shop on the northeast comer of the temple block near the stonecutting sheds. A sign in front read; "A rch itectu ral Ornament, Tombstones, Monuments and 0%." Around h is office and the stonecutting sheds, numerous intricately sculptured tombstones and monuments could be found. One of the Church hierarchy, George A. Smith, in describing his works, said that all would "bear comparison with any work of similar nature in the cities of America or Europe."37 Brigham Young took notice of Ward's natural talent and commis sioned projects, each requiring efforts in all areas of his training. Between 1855-56, he did a series of murals pertaining to the endow ment ceremony in the old Endowment House on the northwest comer of 143 the temple b l o c k . 3^ He and Angell collaborated on the design for Yov a "I-ion House" which was derived from the style of 15th and 1L.U century "Old English" dwellings.39 And as a crowning touch, Ward r.culpted a lifelike lion to rest on the castellated front pc '..''0 of the building to satisfy Young's fondness for symbolism.^® Even though Ward's career as an architect, sculptor and painter was on the rise by the raid-1850's, he left Utah Territory for the East in a surprising move. On the surface. Ward's career as architect and artisan was destined for remarkable success—espe cially within the context of the cultural desert of mid-19th century Utah.^^ His talents were unequalled in the Mormon community. But a timid non-aggressive nature left him psychologically subservient to the insecure and domineering p e rso n a lity of Truman 0. A ngell, S r ., h is only re a l a rc h ite c tu ra l r iv a l. So tim id was Ward, th a t a sto ry remains in the Journal History of the Church of his refusal to inscribe his signature on the placard sculpted by him for the Washington Monument: The following brief description is from the pencil of the youthful a r t i s t , who was too modest to add h is name, William Ward, to th e sto n e, to perp etu ate th e remem brance of forty days of l a b o r . It might appear that Ward had finally conquered his feelings of modest restraint two years later when he affixed his signature to his "Couchant Lion", but nothing could be further from the truth. When Angell was sen t to Europe in IB 56 , he assumed the responsibili ties of the temple architect.^3 Left in what can be viewed as an enviable position, Ward suddenly, and without apparent warning, left 144 f o r th e E astern S t a t e s , ^ which echoes th e Weeks-Young d ep artu re episode. But Ward's departure had not come from a lack of success and definately not from disenchantment with the Church or its president (as with Weeks). His departure was probably due to dlügust with Angell, who was slow to give compliments and proper recognition to those who worked under him.^5 Jealous of the efforts of others related to architectural projects, and in an apparent need for felt security, the superintendent undoubtedly deprived Ward of credit rightfully his. A case in point is the "Lion House," which for years was attributed to Angell. As records are re-examined, how ever, Ward is now given equal credit for its inception. It appears that the "Lion House" is perhaps but one of a number of projects for which Ward was equally responsible.^^ Ward’s reaction to Angell's bent for self-aggrandizement appears well founded. Angell was in constant disagreement with those who assisted him. William Folsom, acting Church Architect from l86l to 1867 , during a prolonged Angell illness, was relegated to the position of assistant architect (the position Ward held under Angell) when the latter was reinstated as Church Architect on 6 April 186?. Only months later, Angell was to record the following in his diary concerning Folsom: I have a man Bro. Fulsum [sic.] to assist me but he has his style of work and I have mine and I am sure mine would be right for I make all the investigations that come in the way and that is more than I know of his work for this reason I seek my way alone.^7 Also, during his absence as Church Architect, Angell worked for a brief period under Henry Grow, architect of the Salt Lake 145 Tabernacle. The exposure to Grow led Angell to write Young in reference to the way Grow was supervising the construction. . . . so far as Henry Grow being continued on the Taber nacle that I can see no harm in fut [sic.] for me to think of continuing him or other jobs I think and know you would see a plenty of sloppy work of it this is my mind of his stile [sic.J of doing. . . .48 From all indications, Angell had difficulty establishing friendly rapport with anyone that worked directly with him throughout his entire career. The following is an example taken from an undated letter sent to Young by Angell. If I am continued in the office as architect I want influence to be respected by the verried [sic.] departs [sic.] and not be snubed [sic.] by them as I have in many casses [sic.] I do not aspire to be grate [sic.] while out of my place or in it but expect to do my d u ty .49 The above quote is characteristic of Angell's usual conduct in reference to his self-image but the crowning illustration came with the completion of the Salt Lake Tabernacle. The Salt Lake Daily Telegraph of 6 October 186? practically omitted Angell's contribution to the project. Much offended, he immediately confronted Thomas B. H. Stenhouse, the editor, and had him print a "retraction" in the next Telegraph. The error clarified, Angell was greatly satisfied, or so he wrote in a diary entry dated the same day, Sunday 13 October. This morning it came out in the Daily Telegraph as I wished and requested the Editor to do, and I am satis fied so far as that goes.50 In Ward's absence, William Folsom assumed the position of Assistant Church Architect and for six years presided over the temple project.51 Folsom was l a t e r to become the a r c h ite c t of the 146 Manti Temple, a position which would probably have been Ward's had he been able to endure Angell. Instead of earning a prominent position within the history of Utah architecture, Ward, until now, has remained a comparatively obscure figure. Weeks, Angell, Sr. and Ward figure prominently in the design work of the Salt Lake Temple, but only Angell persisted. If Weeks had remained, he would probably have been the architect of the temple with Ward and Angell as assistants. FOOTNOTES I p e se re t News. 23 A pril 1892. 2ward returned to Utah in 1889 from Council Bluffs, Iowa, where he practiced architecture, to assume- the position of instructor in mechanical and architectural drawing from 1889-1892. He replaced Don C arlos Young, th e son of Brigham Young, on h is appointment as architect of the Salt Lake Temple and Church Archi tect in general during the April Conference of I 89O. Millennial Star, LII (May 19, I 890) , p. 3O8. Unpublished Listing of Art Department faculty Menbers, The University of Utah, Salt Lake City, Utah. 3p eseret News, 23 A pril 1892. Truman 0, Angell, Sr., "Autobiography." ^Letter, Truman 0. Angell, Sr. to President John Taylor, December I 88I, President John Taylor Letter File, L.D.S. Church Historian's Office, Salt Lake City, Utah. Wallace Raynor, in his fo o tn o te 15, has mistakenly classified Angell, Sr. as Weeks’ assistant architect. The Everlasting Spires, p. I6 . Angell in the above mentioned letter classified himself as "first foreman" or superintendent over all carpentry." ^Joseph E a rl A rrington, "The C onstruction of the Nauvoo Temple," pp. 97-98. 7Juanita Brooks, ed., On the Mormon Frontier: The Diary of Hosea Stout (2 vols.; Salt Lake City: The University of Utah Press, 1964), I, p. 242. ^Karter, Heart Throbs of the West, XII, (1947), 434. An example of the bitterness of the winter of 1846-47 is the fact that the saints in Winter Quarters (now Florence, Nebraska) lost some 600 people of an encampment of 3*693 persons. Similar loss of life stru c k the o th er 12,000 disposed Nauvoo Mormons in o th e r camps in cluding that of the Vfci. Weeks’ family. ^’’Journal History," 6 October 1847. lOlbid. , 14 October 1847. 147 148 l l lb ld . . 24 October 1847. Weeks, in company w ith th e o th er d is s id e n ts , retu rn ed to S a lt Lake C ity on 3 November b ut refused the protection of the fort. Instead, they camped at various sites a distance from the main body. Upon their return, Marshall Van Gott was relieved of his assignment. "Minutes of the Salt lake Stake (Great)," MSS, L.D.S. Church Historian's Office, Salt Lake City, Utah, 3 November 184?. 13Upon approval of the camp leadership. Weeks' "tressel board try square and architectural books were purchased for his asking price of either $30,00 in cash or a mule. He had offered them for sale a few days earlier to any interested party; but because of the general poverty of the individual manbers of the Church, it took a vote of the leadership to approve and raise the necessary funds to purchase the said items. Ibid., 22 April 1848. l^Weeks, with the others, left Salt Lake City for the United States (East) sometime between the granting of their petition to leave by the camp leaders on 29 April and a letter sent by John Smith to Brigham Young dated 21 June inform ing him of Weeks' depar ture. Ibid.. 29 April 1848. "Journal History," 21 June 1848. l^Bullock, "Journal," 8 July 1848. l6”joumal History," 29 October 1848. l?It is probable that Weeks returned to Sheboygen, Wisconsin, to visit and possibly work with his brother, Arwin, who, like himself, was a builder/architect by trade. It is known that he was in Fond du Lac in the same state in May of 1849, on the occasion of the birth of another one of his children. He does not appear eigain until A pril 1852—this time in Marion, Linn County, Iowa. The occasion was the reported death of one of his children. Arrington, "Construction of th e Nauvoo Temple," p. 96 . i S lb id . 19lbid.. p. 97 . It is probable that one of the major reasons he abandoned the saints in Salt Lake City was the knowledge that the Temple in either its design or construction phase would be de layed five years. 20"joumal History," 14 March 1848. Frederick Kesler, a builder, had assisted Weeks on a number of building projects prior to the latter's leaving the Church. Z llb id . , 26 January I 85O. There i s some confusion among historians as to when Angell, Sr. was appointed Architect of Public Works. The problan lies with the appointment of Daniel H. Wells 149 to the position of Superintendent of Public Works in April Conference of I 85I. In reality, Wells was responsible for all public works while Angell was solely responsible for architecture. This is clarified in a letter frcsn Angell, Sr. to Brigham Young dated April I 852, when he requested th a t Young make a d is tin c tio n between the two positions for the sake of the general membership of the Church. Brigham Young Letter File, L.D.S. Church Historian's Office, Salt Lake City, Utah. 22"Joumal History," 7 October I 852. Angell, Sr. was not officially sustained by the general membership of the Church until October Conference of I 852. To that time, he was sustained as Architect of Public Works. He was again sustained in this capa city the following April Conference of 1853- His second recogni tion came to mark the laying of the cornerstone of the Salt Lake Temple. 23rhe Weeks family arrived in Salt Lake City in I 852, but moved to Provo (a c ity some 57 m iles to the south) in February of th e next y ear. While in Provo, th e ir eighth c h ild was bom . They apparently were not satisfied with Provo, for they moved back to Salt Lake City that same year. Here they remained until the spring of 1857 when they moved to California. Arrington, "Construc tio n of the Nauvoo Temple," p. 96. 2^ b i d . . pp. 100-101. Z ^ Ib id .. p. 101. Journal History," 7 April I 853. 27Letter, Truman 0. Angell, Sr. to President John Taylor, President John Taylor Letter File, December I 88I. 2&Wendell J. Ashton, T heirs i s the Kingdm (S a lt Lake C ity: Bookcraft and Company, 1945), pp. 49-156. "Angell, Sr., Diary," 18 December I 851. 3° Ib id . . 9 March I855. 3^Sadie Ogden, private interview, Provo, Utah, 12 July 1971. She is the chief genealogist for the Ward family, which prompted her to make an extended visit to England in search of the records of William Ward, Jr. and his family. The above information is taken from this source. 32"Angell, Sr., Diary," 7 December I 852. 3 3 ib id .. 9 March I 855. 150 3^ IM d . i 6 August 1855* Brigham Young was appointed Governor of the Territory of Deseret in September 18^0, by President Millard F illm ore. 35letter, Angell, Sr. to President Taylor, 29 April 1886. 3^"Journal History," 8 January 1853. 37lb id . . 31 May 1855. 3^Ibid. , 11 February I 856 . 39Qeorge L. Scott, "Workmen Overhaul Lion House," Church News, 4 November 196?. ^^Deseret News. 31 October I 855. Susa Young Gates w rite s of her father, Brigham Young; "Father was fond of symbols, especially when the representatives were artistic and had meaning. The Lion of the Tribe of Judah was well known to this Bible student. The bee hive, the state symbol of Utah, and the wide pinioned eagle carved over the gate was the symbol of American freedom. ..." Life Story of Brigham Young (New York: MacMillan Co., 1930), p. 325* Susa Young Gates states in the same book that William Ward was responsible for carving and sculpturing the stone baptismal font and oxen in the Nauvoo Tanple. Ibid.. p. 329. Existing records, however, do not support her claim. "Journal History," 31 December, 1844. However, the Ward family tradition agrees with her statement. Ogden Inter view. It is known that William Weeks was responsible for the pattern of the oxen and that he gave the assignment to others to complete the task. Smith, D.H.C.. IV, p. 446. ^ I s c o tt, Church News, p. 10. ^^"Joumal History," 8 January 1853. ^3"Angell, Sr., Diary," 2-13 April I 856 . ^Ward must have le ft sometime between 26 July and 23 August. On 26 July, he was appointed as a judge in the Deseret Agricultural and Manual Society only to be replaced on that committee on 23 August because he had probably left the valley by that date. "Journal History" 26 July and 23 August I 856 . I t I s known th a t he was p resen t to assume Angell*s temple responsibilities; furthermore, upon Young's request for Angell to return from Europe in 1857, Angell visited with Ward at his residence in St. Louis, Missouri. From all indica tions Angell had been informed of Ward's depairture while he was on his mission. Apparently, Angell's visit was brief as he only recorded the following in his diary: "Sunday forenoon visited W. Ward for my last call. He and his wife are more with the Saints than other ways." At least from his visit, it is known that Ward was in harmony 151 with the Church even though he might have heen at odds with Angell. "Angell, Sr. Diary," 26 April I 857 . ^5Refer to footnote number 41. May Ward Hunt, "Life History of May Ward Hunt," Manuscript in the possession of Miss Sadie Ogden, Provo, Utah. William Ward was May Ward Hunt's uncle whom she addressed as "Uncle Will." She took a personal interest in the life of a man nearly forgotten in Mormon history. She refers to his disgust for Angell because of the man's sense of self-exaltation. ^^Latter, Truman 0. Angell, Sr. to Brigham Young, Brigham Young L e tte r F ile , 2 October 1855* During l855i A ngell, Sr. was overburdened with the design of private homes plus the Temple which precipitated the above letter to Young. Ward's assistance would often have been crucial to Angell, especially as the older man made it a practice to present drawings of planned homes in perspective. ^7"Angell, Sr., Diary," 12 July 186?. From this excerpt from his diary, it is apparent that Angell had extreme difficulty with grammar as he had only two years of formal education. ^^Undated L e tte r, Truman 0. A ngell, S r. to Brigham Young, Brigham Young Letter Pile. The letter would have to have been written shortly before he was reinstated as Church Architect in 1867 . 49 lb id . 50stew art L. Grow, A Tabernacle in the D esert, p. 60, ^^William Harrison Folsom was bom 25 March I 815, at Ports mouth, New Hampshire ; and like Brigham Young, he was mployed on the Lake Erie docks. During this period, he was placed in charge of 500 men. CHAPTER IX THE INFLUENCE OF THE SALT LAKE TEMPLE The discussion, thus fax, has centered on the architectural influences that contributed to the design formulation of the Salt Lake Temple. It is equally important to consider its influence on other Moimon temples. To assume there was an influence is reason able and is based on the following: first, the Salt Lake Temple was Brigham Young's first design; second, it is symbolically and ecclesi astically the most important of the temples; and third, the other three nineteenth century Utah temples were either conceived by Young or through his appointed architect, Truman 0. Angell, Sr. Though the early Utah temples display a similar medieval "castellated style" as described by Angell, there are marked architectural dif ferences among them. The St. George Tanple, as initiated ly Young in 18?1, was patterned directly on the Nauvoo Temple (fig. 6l). This refers to its general configuration and size. Its four-part side elevation and bay divisioning is nearly a copy of Smith's Nauvoo design. The single tower format is that of both the Kirtland and Nauvoo Temples. Even i t s o rig in a l in te r io r arrangem ent i s th e same as the Nauvoo Temple's with its two main halls and half stories. All that can be attributed to the Salt Lake Temple is its east facade and then only remotely, 152 1 5 3 Its corner access turrets that flank the center tower do not appear as separate pavilion units hut are extensions of the flat facade that reaches beyond the main body of the building. The tower/turret grouping is not repeated on the west. The Salt Lake Temple shares a greater commonality with the Logan (1877-84) than the St. George Tanple (fig. 62). Both make use of the castellated style and east-west tower groupings with the east being higher than the west. These are unmistakable identifying features of Young's designs. However, the specific treatment of its tower/turret groupings is dissimilar. Its comer turrets are set within the lim its of the main body of the building rather than as extended comer units. On the main body, the Temple exhibits only a two-part elevation; while vertically, it is divided into a seven- bay instead of an eight-bay system. The Manti (1877-88), the sister design to the Logan Temple, shares the same basic sim ilarities with and differences from the Salt Lake Temple (fig. 63 ). Its basic design, like the Logan Tem ple's, can in part be attributed to Angell, Sr. This might account for their sim ilarities. The major differences between the sister designs are the three-part elevation and Victorian center towers of the Manti Tanple. The St. George, Logan and Manti Temples share a greater stylis tic affinity in terms of overall similarity of design. This leads to the conclusion that the Salt Lake Temple was intended to be dis tinct from the other Utah temples and those by Joseph Smith. The idea of temples varying in design was understood by Young and his 154 associates. The following is an extract from a discourse by Orson P r a tt: . , . Then you see that notwithstanding all these temples that are now building in this Territory, [utah] and those that have been built before we came here in Kirtland and Nauvoo, the Lord is not confined to an exact pattern in relation to these Temples building in the different Stakes any more than He is confined in the c re a tio n of worlds to make them a l l of th e same s iz e . He does not make them a l l of one s iz e , nor does He set them rolling on their axes in the same plane, nor does He construct any in many respects alike; there is variation as much as there is in the human form. Take men and women. There are general outlines that are common to all, but did you ever see two faces alike among all the millions of the human family? What a great variety, and yet all are constructed in general outline alike—after the image of God. So in regard to the building of Temples. The Lord will not confine Himself to any one special method to be so many feet long, so many feet wide, and so many places for the Priesthood to stand, but He will construct His Temples in a great variety of ways . . .2 The twentieth century temples distinctly express the wide diversity of design. Of these, only the Washington D.G. Temple (1974 ) bears a close resemblance (in contemporary terms) to the Salt Lake Temple (fig. 64). A counterfeit design, it is characterized by the obvious six towers in east-west groupings and ascending spires with those on the east being higher than those on the west. Atop the center spire of the east grouping, stands a gold leaf figure of Angel Moroni. Architecturally and aesthetically, it is an expres sion of space age expediency that in no way can compare to the hand crafted "millennial" dignity of forty years of sacrifice needed to raise the spires of the Salt Lake Temple—6 Apiril 1853 to 6 April 1893. FOOTNOTES 1Angell Sr., Autobiography. 2^, 24, p. 25. 1 5 5 CHAPTER X CONCLUSION The Salt Lake Temple evolved from Joseph Smith's earlier prototypic Kirtland and Nauvoo Temples to become the physical embodi ment of Monnonism. As P resid en t of th e Church and th e f in a l authority- on the architecture of the building, Brigham Young had the basic pro gram of th e Nauvoo Temple adapted to th e needs of h is own design. He replaced the classical vocabulary with a medieval one of but tresses, towers, spires, finials and crenelations. Though Young's design gives the appearance of a medieval structure, there is no documentary evidence that would suggest that it was consciously derived from his exposure to English architecture and his religious convictions. The Salt Lake Temple expresses an ecclesiastical movement parallel to one in America and England. From its inception. Young conceived of the Salt Lake Temple as sacred space; thus he abandoned the mixed usage design of the Kirtland and Nauvoo Temples. Only those of the Church who could prove their personal worthiness and be recommended by local ecclesiastical authorities would be granted admittance to the "House of the Lord." Mormons look upon the Salt Ladce Temple as fulfillm ent of prophecy. They interpret it to be the "moun-tain of the Lord's house" which Isaiah envisioned being built in the "top of the mountains." 156 157 Its considered prophetic nature was clearly expressed in the sym bolism of its exterior and the liturgical activities of its interior. Its physical orientation places it in harmony with the universe as understood hy Young; while its exterior iconographie program confirms the Old and New Testament reality of Christ, the restoration of His Church and divine authority to the earth on 6 A pril I 83O, and the necessity for man to adhere to the principles of His Church in order to gain exaltation. The symbolism of the exterior is realized through the liturgi cal and administrative activities of the interior. The rooms of the basement level and first story are arranged in a clockwise movement in harmony with the exterior moon cycle while the symbolism of the earth-stones, moon-stones and sun-stones on the buttresses is defined through the liturgy. The Holy of Holies as an interim compartment between the first and second stories, the Council Rooms on the second story, and the upper Assembly Hall are interpreted by Mormons to be the places where the law is received, interpreted, and then dissemin ated to the inhabitants of the earth. As completed, the S a lt Lake Temple stands as the compendium of Mormon belief. Yet with its apparent importance, it has had little architectural influence on subsequent buildings. The contemporary Utah temples (St. George, Logan and Manti) share a similar medieval character but differ widely in general configuration. Even the Washington D.C. Tanple (1974) which was patterned directly on the Salt Lake Temple bears little of its prototype's iconographie complexity and significance. It seems appropriate that the Salt Lake Temple 158 maintains its architectural identity because it is the center temple of the Church of Jesus Christ of Latter-day Saints. ILLUSTRATIONS 159 160 Fig, 1,—The east facade of the Kirtland Temple. I 6 l loovii 4 I I wi)t I no I > « « r r! m r L ' N i t f Î I O » I I Î Î » II ) V I P 1 I > t I Î t i' V i n r Fig, 2.--Longitudinal and transverse section of the Kirtland Temple, The Architectural Forum Master Detail Series, March 1936. Fig, 3I-“South elevation of the Kirtland Temple, m a m m I F ig, 4 .—The Nauvoo Temple w ith o ri P ig, 5 ,—The Nauvoo Temple with ginal classical pediment try tfm. Weeks, a t t i c sto ry ty Wm, Weeks, L.D.S. His L,D.S, Historian's Office, Salt Lake City, torian's Office, Salt Lake City, Utah, Utah, 163 m m : $ w; a?flAt*i AmA F ig , 6 .—Transverse sectio n of th e Nauvoo Temple hy Wm. Weeks. L.D.S. Historian's Office, Salt Lake City, Utah. anaw ! AVKDJHii®^ ifUfiiiB #*#d #&#* 3TiU* ME# i , J bsm il i l l l V MS laying Pig. 7,—Plat of the City of Zion. L.D.S. Historian's Office, Salt Lake City, Utah. 164- Pig, 8,—Plat for Salt Lake City, L.D.S. Historian's Office, Salt Lake City, Utah. ksviwvv 'W,. 3 ^«nv^l«*b\ Fig, 9#—Temple Square in 1893» L.D.S, Historian's Office, Salt Lake City, Utah. 1 6 5 Fig, 10,—The Old Tabernacle with the New Bowery to the north, Utah State Historical Society, Salt Lake City, Utah, Pig, 11,—Exterior view of the New Tabernacle from the north. l66 Bü S .. ' ^r- ' ',' i ■' - Fig. 12,--Interior view of the New Tabernacle looking west. F ig, 13,—The New Assembly Hall from the northeast. 16? Fig. 14-,—The interior of the New Assembly Hall looking west. F ig . 15 .—The Old Temple Annex from the northeast, L.D.S, Historian's Office, Salt Lake City, Utah. 168 Fig, 16 ,—The New Temple Annex from the southeast. F ig , 17 ,—The New V isitor's Center from the northeast. 169 Fig. 18,--The Old V isitor's Center from the southeast. 170 'T. \ 4 i Ab ;I...... ,'vy' I * ' j I t I ç « J I I Ç I I I 17 » » • •• ' ; itPnjjirÉ V ! ' M !ÏM ! flIIMIIM! jjiiiiitifAiittTm l^sv n n : Section Fig, 19.—Transverse section of the Salt Lake Temple, 1885, L.D.S. Historian's Office, Salt Lake City, Utah. 171 f&AâAf Fig. 20,—Plan for the ‘basement of the S a lt Lake Temple, 1854, L.D.S, Historian's Office, Salt Lake City, Utah. 172 i Pig, 21,—A rtist's rendering of the Nauvoo Temple, L.D.S. Historian's Office, Salt Lake City, Utah, 173 fmri Fig, 22,—Main body of the Salt Lake Temple, L.D.S. Historian's Office, Salt Lake City, Utah, 174 F ig, 23#—Facade of Westminster Abbey, London, England. 175 P ig . 24-,—White Tower of th e Tower o f London complex, London, England. Dr. Richard Gunn, 176 Fig, 25,—St, Paul's Cathedral, London, England, 177 riu.vcK'Ai, iu.K\'A'rio.v ni' ? tü. .stvvr n r iiknuv \| nx-'iKnii KHK<’'I'K1) .VI" r.\KM I.MICi. . 1 ' \ r h' T 'l'n'i'Iii’. U n’I'.h {'Î.ÏI'K.. J F ig , 26 ,—Front elevation for the seat of Henry Montieth Esq.. Peter Nicholson, The Practical Builder, 178 ■ F ig. 2 7 ,—Detail of the front elevation of the seat of Henry Montieth Esq., Peter Nicholson, The Practical Builder. 179 Fig, 28,—South elevation of the Salt Lake Temple, 1854, L.D.S. Historian's Office, Salt Lake City, Utah, 180 I < n Fig, 29.—East elevation of the Salt Lake Temple, L.D.S. Historian's Office, Salt Lake City, Utah, 181 r Fig. 3 0 ,—Wm, Ward, Jr.'s perspective drawing of the Salt Lake Temple, L.D.S. Historian's Office, Salt Lake City, Utah. 182 Fig, 31,—flan of east entrance staircase, June 1868,L«D«S, Historian's Office, Salt Lake City, Utah, 1 8 3 V&Û?-- -ül-ù »à 4&Y*» F ig, 32.—Wm, Ward, Jr.'s plan for the east entrance staircase, 1855» L.D.S. Historian's Office, Salt Lake Gity, Utah. îvj L .M _ A . % à IT" HL F'*" T — f ■• :yOH -^SA IT LAKE TEW fLEKi^'^ ■vt-^rr • ' I. .4m<^ X.Att,ms Fig. 33»—Plan for the basement, 7 Febmary I 885. L.D.S. Historian's Office, Salt Lake City, Utah. % :___iiaa . AV3N KSSïP'^ ggS" ILT; %9K*Ü%5i§M»j # 7 .. ’i*r*,‘^.. f'' . w EMM" r M Fig, 3^,—Plain for the second floor, Fig, 35»—Plan for the second floor, March I885, L.D.S, Historian’s Office, 11 May 1886, L.D.S. Historian's Office, Salt Lake City, Utah. S a lt Late C ity, Utadi, M g 185 G bOOND f L o D R j i-VK‘,';-»*it-»*i^- Fig, 3 6 ,—Plan for the second floor, September 1886, L«D iS t Historian's Office, Salt Lake City, Utah, 186 «MKNM aav. . .:^aa::^/;ajakGWKg Fig, 37»—Second flo o r as completed in 1893» A) T e le s tia l Room; Terrestrial Room; C) Veil; D) Celestial Room; E) East Sealing Room; f ) West Sealing Room; G) Holy of Holies; H) ante-rooms; I) second floor service corridor; and J) vestibules to the corner tower staircases. L.D.S, Historian's Office, Salt Lake City, Utah. 187 .-r.v. .,..«iaa.... Fig, 38,—Plan for the third floor, November 1886, L«D,S, Historian's Office, Salt Lake City, Utah, 188 MOKTH rrrnrrrTn r i - n j j j x j r r i Fig, 39,—Third floor council rooms : A) Dome Room; B) Prayer Room; C) Council Room of the Twelve Apostles; D) Council Room of the Seventy; E) Council Room of the First Presidency and the Twelve Apostles; P) ante-rooms; G) area occupied "by the ceiling of the Celestial Room from the second floor; H) corridor; and l) vestibules to the comer tower staircases, L.D.S, Historian's Office, Salt Lake City, Utah. 189 Fig, 40,—Plan for the fourth floor, January 1887, L,OaS< Historian's Office, Salt Lake City, Utah, Fig, 41,—Plan for the fourth floor as completed in 1893, L.D.S. Historian's Office, Salt Lake City, Utah. 190 -k iWy/C>vO^' Fig, 42.—Basement floor as completed in 1893* A) Baptistry and font} B) Men's dressing room; C) Women's dressing Room; D) Corridor/Narthex; E) Creation Room; P) Garden Room; G) prayer altar; H) remnant garden; l) U-shaped staircase to second level; and J) vestibules to comer tower staircase, L.D.S. Historian's Office, S;alt Lake City, Utah, Figi ^3,--Revised transverse section of Fig, 44,--Detail of plan tcir wooden Salt lake Temple, April 1885. L.D.S. Histor truss splice, September 1884, L.D.S. His ian's Office, Salt lake City, Utah, torian's Office, Salt Lake City, Utah. g 1 9 2 S rr ' f W: .'2 ffi. 1 3 Si Fig. 4 5 . —Detail of plan for granite spire, November 1 8 8 ? . L.D.S. Historian's Office, Salt Lake City, Utah. 193 a % v Fig. 46.—Southeast quadrant of the second floor: A) Holy of Holies; B) East Sealing Room; C) West Sealing Room; d ) emte-rooms; E) Celestial Room; F) Telestial Room; G) second floor service corri dor; and H) vestibule to comer tower staircase. L.D.S. Historian's Office, Salt Lake City, Utah, 19^ F ig. 4 7 . —View of Temple Square from the northeast. 195 a Fig. 48.—Eaxth-stones, moon-stones and sun-stones on south buttresses. 196 P ig . 4 9 .—Ursa Major on west center tower. 197 ' ' -''I':;'. T F ig . 50 . —1878 program for the lunar cycle. L.D.S. Historian's Office, Salt Lake City, Utah. DCCCMOC JANUARY KFtBRUAR TNI HOUSE OF THE lOCATION 4 - UOON^SYOHSS ? I •4 A U G U S T -4 JUHt F ig . 5 1.—Percy L. Myer's program for the lunar cycle. Percy L. Myer. 198 F ig. 5 2 .—East facade of the S alt Lake Temple. 199 y< lk y< 'A m m LOWERor ctNTto BATTLCMCNT low*# . tAm ^ fAf Jfmmfftf'Hetffn . érr JCmtt £ffp0tl»» Stm /t 4 mm TmtM / • M ^ o m t F ig. 5 3 .—Original*plari for the doud-stones. L.D.S. Histor ian's Office, Salt Lake City,- Utah. P ig . 5 4 .—Dedicatory inscription on east F ig . 5 5 .—All-Seeing Eye on east center tower. center tower. o o 201 F ig . 5 6 .—Alpha and. Omega inscription with the clasped-hand motif. 202 Fig. 57.—Southeast sculptural niche. 203 SWT" M-S' m Fig. 58*—Transverse section of the St. George Temple. L.D.S. Historian's Office, Salt Lake City, Utah. Pig. 59.“ Articulation of the south wall of the Terrestrial Roan. L.D.S. Historian's Office, Salt Lake City, Utah. 204 il' —J «fWr^rS^&nra-r-H:—^ Fig. 60.—Transverse section and wall articulation of the Celestial Room. L.D.S. Historian's Office, Salt Lake City, Utah. 205 I F ig , 61 ,—St. George Tanple from the southeast. 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