Ancient Israelite temple ceremonial clothing worn in the Mosaic Tabernacle, and succeeding Israelite temples of Solomon, Herod, et al.

I’m very pleased to welcome another guest post by Matthew B. Brown.  Some of his writings, particularly his book The Gate of Heaven, are what inspired me to study the temple more in depth.  He offers a wealth of insight and learning for the Latter-day Saints. ~Bryce

Matthew B. Brown holds a degree in history from Brigham Young University in Provo, Utah. He is the author of ten books and has published articles with the Neal A. Maxwell Institute for Religious Scholarship at BYU (aka FARMS). Matthew has served as a volunteer researcher, editor, and respondent for The Foundation for Apologetic Information and Research (FAIR) and has spoken at several of their annual conferences. He is one of the directors of the upcoming EXPOUND symposium on May 14, 2011, and will also be a presenter (expoundlds.com).

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It is publicly acknowledged that Latter-day Saints who participate in the central temple rites of their faith dress in several layers of ceremonial clothing, consisting of a "white undergarment" (which is worn as part of everyday life) and "other priestly robes" (which are only worn during times of temple service).¹ The undergarment is properly referred to as the "garment of the holy priesthood"² and the robes are likewise referred to as the "robes of the holy priesthood."³ A proclamation written on 6 April 1845 by the Quorum of the Twelve Apostles in Nauvoo, Illinois clarified that these are the "garments and royal robes of the high priesthood."⁴ The garment bears "several simple marks of orientation toward the gospel principles of obedience, truth, life and discipleship in Christ."⁵ The First Presidency of the LDS Church stated in a 1988 administrative letter that one of the functions of the garment is to serve as "a reminder of the sacred covenants [which temple patrons] have made with the Lord" and another is to serve as "a protection against temptation and evil." Yet, these Church leaders emphasize that such protection is conditional in nature.⁶ The temple garment is bestowed by an officiator prior to the commencement of the main temple ceremonies (in connection with washing and anointing rituals⁷) and is to be worn for the remainder of the recipient's mortal life.⁸ A proclamation circulated by President Joseph F. Smith on 28 June 1906 stated that "the pattern of endowment garments was revealed from heaven."⁹

The priests of ancient Israel were invested (see Lev. 8:7) with layers of "holy," white linen clothing (some of which included other colors) in order to qualify them for service in the tabernacle precincts (Ex. 28:2, 4, 39-40). It is known that the Israelite kings donned similar vestments (see 1 Chron. 15:27). This clothing was bestowed in connection with purification by water and anointing with perfumed oil (see Ex. 40:12-13). All of the priests were commanded by the Lord to wear the white undergarment while serving within temple space so that they would be protected from lethal harm (see Ex. 28:42-43) and the high priest was instructed to put on an additional piece of clothing for the very same reason (see Ex. 28:31-35). The wearing of the priestly undergarment was "a statute forever" for temple ministrants (Ex. 28:42-43). All of the Israelites--whether priestly or not--were required to have four prominent markings upon their clothing in order to remind them to be a "holy" people: to seek not after their own eyes and hearts but to stay within the limits established by the Lord's commandments (Num. 15:38-40; Deut. 22:12). In one respect, these symbols were meant to help the wearer "to bridle the passions."¹⁰ A prominent scholar of biblical texts has taught that the marks on the ancient Israelite garments were constructed in such a way so as to make each one of them "a symbol of both priesthood and royalty, thereby epitomizing the divine imperative that Israel become 'a kingdom of priests and a holy nation.'"¹¹

In the New Testament book of Revelation the Lord Jesus Christ promises that His disciples who overcome will be "clothed in white raiment" (Rev. 3:5). In this same biblical volume it is specified that "white raiment" is given to people in the heavenly realm who hold the status of "kings and priests" (Rev. 4:4; Rev. 5:8-10). The apostle John says at the beginning of his Apocalypse that the mortal disciples of the Savior achieved an identical status--"kings and priests" (Rev. 1:6)--implying that sometime previously they had been invested with the ritual clothing connected with those two offices.

From all of the information that has been presented in this short paper's main text and endnotes it is possible to summarize the points of similarity between the temple clothing of the Latter-day Saints and that of the Covenant People of the Bible.

• Pattern revealed by God
• Bestowed in God's temple
• Bestowed during initiation rituals
• Bestowed by an authority figure
• Associated with priesthood
• Associated with royalty
• Associated with Primeval Man
• Connected with holiness
• White in color
• Constructed of linen fabric
• Worn on a perpetual basis
• Associated with protection
• Consisting of multiple layers
• Markings displayed upon it
• Markings serve a reminding function
• Markings associated with specific principles

There is much more that could be said with regard to the connection between these two sets of sacred vestments but this list should suffice to demonstrate that what Joseph Smith gave to the Latter-day Saints in 1842 has clear correspondences with ancient patterns which are preserved in the Old and New Testaments. As noted in D&C 124, the Lord restored through His Prophet "that which was lost" (D&C 124:28)--things pertaining to the tabernacle constructed by Moses and the temple built by Solomon (see D&C 124:37-38).

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NOTES

1. Daniel H. Ludlow, ed., Encyclopedia of Mormonism (New York: Macmillan, 1992), 2:534.

2. Ensign, August 1997, 20. On 8 August 1966 Assistant to the Twelve Theodore M. Burton made the following remarks: "Adam was given a garment of the Holy Priesthood as a sign of [an] endowment of power which he received from God [see Gen. 3:21]. Eve, his wife . . . . also was clothed in a garment of power" (BYU Speeches of the Year [Provo, UT: Brigham Young University Press], 4). One Jewish midrashim calls Adam's God-given clothing "the garments of the high priesthood" and a commentator on this and related documents points out that "while no single text explicitly says so, the tradition seems to have been that the holy garment [of Adam] went from Jacob to Joseph, to the Israelites who left Egypt, and eventually to the priests of the tribe of Levi" (The Harvard Theological Review, vol. 90, no. 2, April 1997, 172).

3. Ensign, November 1979, 43.

4. James R. Clark., comp., Messages of the First Presidency (Salty Lake City: Bookcraft, 1965), 1:260. In this official text the vestments are described as being "fine linen . . . glorious and beautiful," which is directly parallel to Exodus 28 verses 2 and 39 (Ex. 28:2, 39) where the temple clothing of ancient Israel is said to be made of "fine linen" and is designed to provide the wearer with "glory and . . . beauty." A connection between Hebrew and Mormon sanctuary raiment is thus unmistakable.

5. Ludlow, ed., Encyclopedia of Mormonism, 2:534.

6. First Presidency Letter, 10 October 1988, cited in Ensign, August 1997, 22. "The blessings that are related to this sacred privilege [of wearing the temple garment] depend on your worthiness and your faithfulness in keeping temple covenants. . . . When you wear it properly, [the garment] provides protection against temptation and evil" (First Presidency, True to the Faith: A Gospel Reference [Salt Lake City: The Church of Jesus Christ of Latter-day Saints, 2004], 173). Elder Robert D. Hales: "In the temple . . . sacred covenants are made. These covenants, together with the wearing of sacred temple garments, strengthen and protect the endowed person against the powers of the adversary" (Ensign, November 1995, 34).

7. Ensign, October 2007, 20. "A commemorative garment is given with [the] ordinances" of washing and anointing (Ludlow, ed., Encyclopedia of Mormonism, 4:1444).

8. First Presidency, True to the Faith, 173.

9. Clark, comp., Messages of the First Presidency, 5:110.

10. Jacob Blumenthal and Janet L. Liss, eds., Etz-Hayim: Study Companion (New York: The Rabbinical Assembly, 2005), 268. There is at least one Jewish, Midrashic tradition--in tractate Bavli-Menachot 43a--stating that the temple priests and Levites were obligated to wear these marks on their garments as well as all the other Israelites, including women (see Judith Z. Abrams, Torah and Company [Teaneck, NJ: Ben Yehuda Press, 2006], 74).

11. Blumenthal and Liss, eds., Etz-Hayim: Study Companion, 268-70.

Sanctuary Vesture: A Brief Overview and Comparison

San Joaquin Delta College Hellenic Dancers doing the Greek Syrtos dance at the school's new campus dedication in 1977. They wear the traditional Greek folk dance costume. A musician is playing a Thracian gaida in the center of the circle, leading the dance. Used with permission.

When I originally wrote my paper on “The Genesis of the Round Dance,” I included a short section on the ancient Greek dance forms:

The ancient choruses, dances, and songs of the dithyramb of Greece displayed the familiar pattern of a dignified, circular dance around the altar of Dionysus in the theater's orchestra. In fact, the term orchestra originally meant the circular dancing place of the theater. In addition, the terms carole and chorus, also originally Greek, meant a sacred ring dance, men and women holding each others hands [other related English words are chorale, choir, and choreography]. LDS scholar, Dr. Hugh Nibley, reminds us that the creation was often acted out in these Greek dance dramas:

The Greek play has a chorus. Well what does chorus mean? It's a ring dance; it's a circle. Same as our word curve; Latin: curvus; going around. The chorus sings, and the chorus of the muses sings the poiema, the creation song . . . When they sing together, it's the poiema, the song of the creation. It's a glorious thing. It's a round dance like the Egyptian maypole.

Nibley takes it one step further to explain that all the arts originated from the ancient temple dramas. “So poetry, music, and dance,” he tells us, “go out to the world from the temple-called by the Greeks the Mouseion, the shrine of the Muses.” Again he states that, “All the arts and sciences began at the temple. Dance, music, architecture, sculpture, drama, and so forth-they all go back to the temple.” Kraus supports this claim of a ritualistic connection between the arts when he informs us that Native American ceremonies and sacred dances are “part of an elaborate drama which embraces all the arts.”

The more one learns about the arts, the more one is convinced of Nibley’s stunning summation.

I want to expand a bit more on the traditional Greek dance forms, and share some more interesting details I’ve learned about these ancient practices that still are continued today. 

Form

One of the most ancient literary references to dance in the Greek tradition is found in Homer’s The Iliad.  In book 18, the circular Shield of Achilles is described, with dancing youths making up one of the rings:

Hereon there danced youths and maidens whom all would woo, with their hands on one another’s wrists. The maidens wore robes of light linen, and the youths well woven shirts that were slightly oiled. The girls were crowned with garlands, while the young men had daggers of gold that hung by silver baldrics; sometimes they would dance deftly in a ring with merry twinkling feet, as it were a potter sitting at his work and making trial of his wheel to see whether it will run, and sometimes they would go all in line with one another, and much people was gathered joyously about the green. There was a bard also to sing to them and play his lyre, while two tumblers went about performing in the midst of them when the man struck up with his tune.

This same dance form has lived on in Greek literature, art, and tradition for centuries, changing little along the way.  There is a multitude of artifacts that represent the Greek dance, which tells us some of the story of how it was danced anciently.  The Greeks claim the form is the same today.  John Pappas of GreekFolkMusicandDance.com informs us:

Invariably, the dancers are in a circle or line, often with a musician or musicians in the center. The dancers are joined with the same common handholds still used in our Greek folk dances today. These include the shoulder hold, the chain hold, and the most common joining of hands (shoulder height with elbows down, like a ‘W’).

The Greeks don’t believe they invented this dance, but that it came from a divine source:

Ancient Greeks believed that dancing was invented by the Gods and therefore they had associated it with their religious and worshiping ceremonies. They believed that the Gods offered this gift to some select mortals only, who in turn taught dancing to their fellow-men.

Not only did the Gods reveal the dance, but it was an evolution of something else:

The ancient Greeks believed that dancing was a gift from the gods, and the art of the dance evolved from ritualized movements used in religious ceremonies.

These dances also included singing, which was antiphonal, meaning that a leader sang a statement, and another group responded or repeated the statement, which is where our modern verse and chorus originated.  Athan Karras writes:

Today the folk songs of the countryside still reflect antiphonal singing in their dances, especially in processional dances, when a leader will sing a verse, which the chorus repeats. The early church music also used chanters answering antiphonally with one another, evolving into today's choir. It is believed that in the earliest temples, the congregation danced and sang the liturgy. From this evolved the chorus leader and later, the priest. These early choruses or, Omadikoi Horoi, evolved by having the closed circle break open to allow for a leader. In her book on the ancient Greek dance, Lillian Lawler speaks about the circle, a sense of incorporating giving, receiving and excluding: “Circle dances and especially those with clasped hands have a mystical significance among ancient people, often performed around an altar, tree or a pillar or some sacred object, or even a musician. . . At times the circle dance seems to have been an invocation dance, as can be seen in ancient Minoan coins, or frescoes in the Minos palace in Knossos.”

One of the most well-known of the ritualistic uses of the dance is in the Greek Orthodox wedding ceremony.  First, the couple are crowned with flowered crowns, then the priest joins their right hands together, and later the bride, groom, and priest perform a dance procession around the altar, circling precisely three times.

There are many other uses of the Greek dances, used on occasions of “rites of passage” in life.

Greek dancing in Foustanelles costume (men) and Florina costume (ladies). 1970s. Used with permission.

Costume

"Women's Festive Costume... made of a variety of materials... sleeveless cotton tunic with a multi-colored embroidered hem, a silk jabot-trachilia, pure silk sleeves with lace... white woolen coat... The headgear with coins and ornaments... is covered with a white silk shawl... The apron is of velvet with floral embroidery." (http://www.greekfolkdancers.com/costumes.htm)

The Greek folk dance costume has a direct relationship to the liturgical garments of the Greek Orthodox Church:

Some of the characteristics of Greek folk costumes can be traced back to elements in ancient Hellenic and Byzantine costumes. In fact, many of the elements of the liturgical clothing worn today by the Greek Orthodox priests are related to the modern Greek folk costumes and have their origin in the clothing of the Byzantine Empire.

Such details make a study of the Greek folk dance costume even more intriguing.

While the costumes from various locations in Greece all differ significantly in ornamental design and individual styles, all the costumes are made with similar parts and construction.  I will focus particularly on the women’s costume.  The basic parts of this costume generally are:

• a long linen or cotton chemise or basic undergarment (Poukamiso)
• a sleeveless wool vest (Segouni)
• an apron (Bodia)
• a sash or girdle (Zonari)
• a scarf or head covering (Mandili)
• shoes or foot coverings (Tsarouhia)
• decorative jewelry

Many of these elements can be seen in the photographs of the Greek dancers above, and at the beginning of the article.  More examples of this costume and textiles can be seen at GreekFolkMusicandDance.com, GreekFolkDancers.com, and the Museum of Greek Folk Art.

"Greek Apron, 19th century Karagouna, Thessaly Athens, Museum of Greek Folk Art, Inv. No. 6633. The Karagounides were indigenous Greek inhabitants of the Thessaly plain. This particular apron is trapezoidal... Its surface is decorated all over with motifs including honeysuckle, spirals, arabesques and rosettes, and would appear to be a bridal apron judging from the lavish ornamentation." (Attika Guide of Museum of Greek Folk Art)

One of the more interesting accessories worn by the Greek dancers, and in daily wear, was and is an apron (called in Greek a podia or bodia).  This is one of the most ornamented and decorated articles of clothing worn by the Greeks and also one of the most important.

Their trapezoidal aprons of black wool were of great social significance… A woman would make about twenty-five for her dowry, each to be worn on a specific occasion.

This apron was not for practical use, to protect clothing underneath as is common in modern Western culture, but rather it stood as a symbol:

The purpose of the ubiquitous apron of most European peasant costume, and particularly that of eastern Europe, is symbolically protective and not practical.  Varying in style with each village but normally heavily embroidered, intricately pleated or finely woven in striped patterning, it covered a dress or petticoat that almost always was deliberately left plain where the apron would be worn.  It is the antithesis of an apron worn to protect precious clothing.  Instead it protects the body.

One of the primary associations of the apron was with marriage, a significant rite of passage:

This was the moment at which the bride, as well as taking a new hairstyle and headdress, changed the type of apron she had worn as a young girl to another that declared her status as a married woman… Women of the nomadic Sarakatsani, now living mainly in Greece, embroidered twenty to forty aprons (panoules) during their youth, each with different symbolism – such as the cross, the serpent, or the moon – that showed the woman’s social status or was thought suitable for various occasions and moods.  She would then choose each day the appropriate one to wear.

The designs embroidered on the aprons have “religious and magical significance”.

The apron and head scarf were important items in a girl’s dowry.  Her distinguishing traits of movement from girlhood to marriage did not derive so much from utility but as objects for protection and strengthening.  The apron (podia), is traditionally thrown over the stomach of Thracian women in labour to facilitate birth.

The apron – the podia – of all Greek costume was imbued with magical properties.

As can be seen in the links given above, the embroidery’s design on the Greek aprons is usually based on stylized vegetation, viz floral motifs, vines, leaves, etc.  The reason for this is because these designs usually are a depiction of the Tree of Life.

When embroidered, both everyday and festive aprons featured mainly flower designs or symbols of fertility such as the pomegranate.

The tree of life is one of the most common motifs in embroidery almost everywhere… almost every vaguely foliate shape and every pot of flowers is deemed to represent the tree of life.  Most in fact do. 

Sheila Paine describes why the Tree of Life is so universal in embroidery:

The tree is one of the most potent of symbols.  Its roots delve into the underworld, its trunk links the earth to the heavens – it transcends all three spheres.  Its life-cycle unfurls before our eyes in each season of the year, the symbolism of birth, maturity, death and rebirth embodied in leaf, bud and fruit.  Its fruitfulness is matched by the fruitfulness of woman and even sap and milk were equated by primitive man.

Many times the symbol of the Tree of Life is stylized:

It may be a simple linear pattern intended to signify a particular tree, such as a palm, or more often to convey the general concept of growth and fertility.  When the tree of life is depicted as an actual tree, it is stylized to convey its mythological significance.  Consequently foliate patterns or simple branched devices signify the tree of life, rather than a realistic tree with trunk and leafy branches.

Sampler, England, 1826. The tree of knowledge is a widely used motif in many English embroideries of the 19th century. (Embroidered Textiles, Sheila Paine.) Click for larger view.

The Tree of Knowledge, which bore the forbidden fruit, is also depicted on a number of embroideries:

The birth, life, death and regrowth of the tree symbolized in its fertility also the concept of immortality, an inestimable treasure.  In ancient Babylon such treasure was protected by a serpent and the concept of two trees, the one of immortality attained through the heavily guarded one of wisdom, formed part of mythological belief.  In biblical terms this is the tree of knowledge with the serpent that deprived Adam and Eve of paradise, and that became the central motif of a great number of nineteenth-century English samplers [a sampler is a piece of embroidery produced as a demonstration or test of skill in needlework].

Some scholars believe that the fig leaves that Adam and Eve used to make their aprons in fact came from the same tree that they had just eaten the forbidden fruit from, i.e. the Tree of Knowledge in the Garden of Eden (Gen. 3:6-7).

Conclusion

Studying the traditional Greek folk dances reveals that they are very rich in history and culture, and date back anciently to religious beliefs and practices, particularly the ring dance around the altar.  The suggestion that these traditions seem to have changed little since ancient times gives us a glimpse of how things might have been millenia ago.

Clearly, there is much more can be learned from a study of this subject.  Do you have any additional insights about the Greek folk dances?  Please share with us in the comments.

The Traditional Greek Folk Dances and their Ancient Roots

Touching the Hem of Jesus

This is TempleStudy.com’s first guest blog post.  It is by Jennifer O., a reader here, and a student of the gospel.  She sent me the following short article she wrote about the talith, and I thought it had some great thoughts to share with all of you. -Bryce

The Jews have a religious symbol called a talith (tallit), or a prayer shawl, that covers them when they pray. They claim that it envelops them both physically and spiritually, in sorrow and joy, in celebration and prayer. Today, this shawl is worn at all of the major feasts and festivals, but in Biblical times, it was worn constantly by the men while outside of their home. Even Israel's flag was inspired by this shawl, adding only David's shield to create their national flag.

The word talith contains two Hebrew words: tal = tent and ith = little.

In other words, it was a “little tent.” In the days of Moses, a large tent was set up according to the Lord's command, a Tabernacle, where the Israelites could worship and offer sacrifice. This Tabernacle served as a pattern for individual and familial worship to the tribes. Each man was able to create his own sacred space where he could commune with God, free from the interruptions of the day. By taking the ends of the talith and pulling it over his head, a “little tent” was formed where he could sing praises to the Lord, meditate, and call upon the Lord in fervent prayer. In essence, the talith became his own personal sanctuary – a sacred grove.

This may provide additional insight into the scripture “And my father dwelt in a tent” (1 Nephi 2:15). While in the desert Lehi certainly resided in a physical tent dwelling as was the custom, but could it also be a reference to Lehi creating a sacred sanctuary in the desert where he could commune with God and seek His presence?

In addition to a sanctuary, during Jewish wedding celebrations the talith may serve as a canopy (chupah) for the bride and groom. Four poles hold up this tent, which represents both a home and the protection of God, who is above all, throughout their marriage covenant. The groom may also place the shawl over the bride's head as a symbol of taking her under his care. As the talith is a protective covering, it represents prayer, communion with God, and the temple, and we can see the importance of these throughout marriage and family life. We can also see symbolism of the marriage of the Lord to his bride, the church.

Although the shawl itself was of importance and made with quality, it became special because of the fringes (tzitzit) on the four corners which served as a visual reminder to follow the commandments and seek righteousness (Numbers 15:39). These tassels also stated the status, rank, and importance of the wearer, which explains why Jesus disapproved of the enlarged fringes used to magnify one's own importance and status (Matthew 23:5).

The hem of the garment often had the genealogy of ancestors written upon it. Removing the hem or fringe was equivalent of losing one's status and position, such as the removal of a woman's meant a divorce. When David removed the hem of Saul's garment, it was an indication of Saul's loss of status and power (1 Samuel 24:4). It is this same piece that some believe was the mantle given to Elisha by Elijah (2 Kings 2). And we cannot forget the miracle of healing that occurred when the inflicted woman touched the hem (tassel) of the Savior's garment (Luke 8:43-44, Matthew 9:20).

“But unto you that fear my name shall the Son of righteousness arise with healing in his wings” (Malachi 4:2). The corners of the prayer shawl are often called “wings.” This provides insight into Psalm 91 which speaks of abiding “under the shadow of the Almighty” and “under His wings” (v1, 4).

Realizing the spiritual and physical natures of the talith, we can see additional applications for Isaiah 54:2: “Enlarge the place of thy tent, and let them stretch forth the curtains of thine habitations: spare not, lengthen thy cords, and strengthen thy stakes.”

The places of our tents, when thought of as sacred and holy space, can comprise more than just the stakes that are referenced, as commonly interpreted. When we enlarge the place of our tents, we must start within us individually and expand outward. Our tents are found within and around us as we strive to create a holy, sacred place where we may commune with the Lord and feel His Spirit.

As we enlarge the boundaries, our homes become our tents and protection from the world. They have the potential to serve as a holy place, a temple even, where the Lord's spirit may dwell. The LDS Bible Dictionary entry on “Temples” notes that “Only the home can compare with the temple in sacredness.”

“Stretching forth” even further, we have an opportunity to make our wards and stakes more holy, securing it more firmly and “strengthening thy stakes.”

Ultimately, through mastery and discipline in our personal, family, and community settings, we arrive at the largest and most holy tent of all – the temple and literal home of our Savior and Lord, Jesus Christ. It is this great privilege to come as His guest, to become His bride, in this most sacred place, that we must "spare not" and make every effort to receive and enjoy, for its benefits are for eternity.

Talith, Tents, and Temples

Hezekiah Reopens the Temple, by T. C. Ducdale. From the Ensign, March 1982, 81 (inside back cover)

A friend of mine passed along this intriguing painting found in the Ensign of March 1982 (pg. 81, inside back cover).  It is entitled “Hezediah Reopens the Temple” by T. C. Ducdale.

It depicts the scene from 2 Chronicles 29 when King Hezekiah gathered together the Levites, told them to sanctify themselves, and commissioned them to cleanse the temple and restore it, and remove all idolatry from it.  When this was done, a celebration occurred in which burnt offerings were made on the altar, and different instruments were given to the Levites to make song and praise to the Lord.  All rejoiced.  The Levites are wearing the sacred garments prescribed to them for service in the temple (Ex. 28:39-40).  The High Priest also wore these same garments on the Day of Atonement, when he made an offering in the Holy of Holies (Lev. 16:4).

Hezekiah Reopens the Temple by T. C. Ducdale

View of Salt Lake Valley from the Draper Temple on July 10, 2009. The Jordan River and Oquirrh Mountain temples are in the distance.

On Sunday I had the opportunity of going to the Daybreak Stake Center in South Jordan and listening to a wonderful fireside given by Dr. Daniel C. Peterson about the temple.  I audio recorded the fireside, and have a digital copy.  Unfortunately, I haven’t been able to get a hold of Dr. Peterson to ask permission to post it on TempleStudy.com.  But as I said previously, I also took notes as well as I could, and I hope that they might reproduce some of the excellent thoughts Dr. Peterson conveyed. [Note: Not all of the images below are the exact same as Dr. Peterson used, but I have tried to use similar ones.]

One of the first things he said was that the dedication of the Oquirrh Mountain Temple (which stands only a few blocks from the stake center) would be, in a way, a fulfillment of prophecy.

I believe he said it was Brigham Young that prophesied that one day you’d be able to stand on the roof of a temple and see another temple.  Dr. Peterson noted that you don’t even have to stand on the roof to see several temples today.  [This insight is interesting in that I just attended a sealing session at the Draper Temple on Friday.  After we were finished and exited the temple we saw the most gorgeous sunset from the grounds, peering out over the Salt Lake Valley.  From our vantage point we could see both the Jordan River Temple and the Oquirrh Mountain Temple.  I took several pictures, one of which is at the beginning of the post.]

Dr. Peterson cautioned that there are clearly some things that we can’t talk about the temple, but said that many of the things that he and others, such as Hugh Nibley, have spoken about in the ancient world hint at certain things in our modern temple if we listen or read closely.  The temple is a testimony of the divine calling of Joseph Smith.

Ascent Stories

He and a colleague at BYU have a dream of publishing a book about celestial ascent stories from around the world.  This is because they are so pervasive, and similar all over the world.

An example of an ascent story is Paul in 2 Corinthians 12:

2 I knew a man in Christ above fourteen years ago, (whether in the body, I cannot tell; or whether out of the body, I cannot tell: God knoweth;) such an one caught up to the third heaven.
3 And I knew such a man, (whether in the body, or out of the body, I cannot tell: God knoweth;)
4 How that he was caught up into paradise, and heard unspeakable words, which it is not lawful for a man to utter. (2 Cor. 12:2-4)

There are 3 elements that are interesting to Latter-day Saints in this account:

• 3rd heaven
• Paradise
• Unspeakable words – the original language used here implies words that one is not able to speak or beyond the capacity to utter, as well as things he was not permitted to speak.

Hebrew Cosmology diagram (click for larger view)

The typical Hebrew cosmology contains these same elements of several heavens.  Showed a diagram of the Hebrew Cosmology, showing Sheol (signifying the Spirit World, where spirits are questioned), the Earth, First, Second, and Third Heavens.  Shows the firmament of heaven as a dashed line, with an ocean above, and that the ancients thought that it rained because of the openings in this firmament, in the spirit of “opening the windows of heaven.”  Shows the earthly temple mirroring the temple in the third heaven above.

The Ladder of Divine Ascent, Monastery of St. Catherine, Sinai, 12th Century (click for larger view)

This idea of ascent is all over in the scriptures.  Showed a photo of a painting of Jacob’s Ladder from St. Catherine’s Monastery from the 12th century – the “Ladder of Divine Ascension.”  People shown going up the ladder, some falling off.  Comes from the story of Bethel, beth-el literally meaning the “house of God.”

Christ's Ascension, Ivory Panel, Munich (click for larger view)

Showed photo of the Ascension of Christ found in northern Italy, and is an ivory panel from c. 400, now in Munich.  Christ ascends from the temple on a ladder with the hand of God extending through the cloud to grasp Christ’s, and pull him through.  This motif of the hand of God reaching through the cloud is a common motif found in the ancient world.  [See Dr. William Hamblin and Dr. David Seely's excellent presentation, part 1, part 2, on that subject.]

3 Nephi 28 is an ascension text.  First of all, verse 10:

10 And for this cause ye shall have fulness of joy; and ye shall sit down in the kingdom of my Father; yea, your joy shall be full, even as the Father hath given me fulness of joy; and ye shall be even as I am, and I am even as the Father; and the Father and I are one; (3 Nephi 28:10)

There is a mathematical formula which says that if a = b, and b = c, then a = c.  That is what we have here.  Ye shall be even as I am, and I am even as the Father, meaning ye shall be even as the Father is.  Many people say that human deification came late in the teachings of Joseph Smith, but there it is in the Book of Mormon.

12 And it came to pass that when Jesus had spoken these words, he touched every one of them with his finger save it were the three who were to tarry, and then he departed.

13 And behold, the heavens were opened, and they were caught up into heaven, and saw and heard unspeakable things.

14 And it was forbidden them that they should utter; neither was it given unto them power that they could utter the things which they saw and heard;

15 And whether they were in the body or out of the body, they could not tell; for it did seem unto them like a transfiguration of them, that they were changed from this body of flesh into an immortal state, that they could behold the things of God.

16 But it came to pass that they did again minister upon the face of the earth; nevertheless they did not minister of the things which they had heard and seen, because of the commandment which was given them in heaven. (3 Nephi 28:12-16)

Compare this passage with Paul’s.  It’s a similar experience.  The three Nephites heard unspeakable things which they were forbidden to utter.  They were transfigured in some sense, transformed.

Dante's Geocentric Universe (click for larger view)

Dante’s Divine Comedy is a comedy because it ends in heaven.  But it starts out in hell.  It is a long complex story of ascension.  Mount Purgatory diagram shown.  Also Dante’s Geocentric Universe with multiple heavens.  This same pattern is everywhere in the ancient world.  Dante ascends through many heavenly spheres to the 10th heaven.  As he ascends each he obtains the virtues and knowledge necessary to enter into the presence of God.

Mountains of the Lord

This idea of the mountain is everywhere.  It is the Mountain of the Lord, the cosmic mountain, that shows up all over the ancient world.  The Mountain of Paradise.  Mount Olympus.  Mount Sinai – Moses ascends the mount.  The Mount of Transfiguration.  The early Latter-day Saints would go to the tops of mountains on their journeyings across the country and dress in their temple clothing to pray.  Elder George Q. Cannon received his endowment on Ensign Peak.

The Psalms have much to do with ascent.  The Psalms of Ascent – chapters 120-134.  The Pilgrims songs.  These were the hymns pilgrims would sing as they ascended to Jerusalem to the temple.  When you go to Jerusalem you have to climb through the mountains to get there, no matter the direction you go.

Isaiah 2:

2 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.

3 And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem. (Isa. 2:2-3)

You go up to the house of God.  Micah said much the same thing.  These sayings must have been going around:

1 But in the last days it shall come to pass, that the mountain of the house of the Lord shall be established in the top of the mountains, and it shall be exalted above the hills; and people shall flow unto it.

2 And many nations shall come, and say, Come, and let us go up to the mountain of the Lord, and to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for the law shall go forth of Zion, and the word of the Lord from Jerusalem. (Micah 4:1-2)

Minaret in Samarra, Iraq. (click for larger view)

Some were creating counterfeit mountains.  The Tower of Babel is such a mountain.  Bab-el means “gate of God.”  Showed photo of the Minaret at Samarra as an example of what the Tower of Babel may have l0oked like.  It has an outer ramp that winds around to the top.

Temple Worthiness

Only the worthiest could enter the the temple.  Some Psalms are like a requirements list in order to enter:

1 Lord, who shall abide in thy tabernacle? who shall dwell in thy holy hill?

2 He that walketh uprightly, and worketh righteousness, and speaketh the truth in his heart.

3 He that backbiteth not with his tongue, nor doeth evil to his neighbour, nor taketh up a reproach against his neighbour.

4 In whose eyes a vile person is contemned; but he honoureth them that fear the Lord. He that sweareth to his own hurt, and changeth not.

5 He that putteth not out his money to usury, nor taketh reward against the innocent. He that doeth these things shall never be moved. (Psalm 15)

Again in Psalm 24:

3 Who shall ascend into the hill of the Lord? or who shall stand in his holy place?

4 He that hath clean hands, and a pure heart; who hath not lifted up his soul unto vanity, nor sworn deceitfully.

5 He shall receive the blessing from the Lord, and righteousness from the God of his salvation. (Psalm 24:3-5)

Temple Structure

Temple themes are found in the Book of Mormon too.  This is a very nice summary of the things that are taught in the temple.  Mormon 9:

11 But behold, I will show unto you a God of miracles, even the God of Abraham, and the God of Isaac, and the God of Jacob; and it is that same God who created the heavens and the earth, and all things that in them are.

12 Behold, he created Adam, and by Adam came the fall of man. And because of the fall of man came Jesus Christ, even the Father and the Son; and because of Jesus Christ came the redemption of man.

13 And because of the redemption of man, which came by Jesus Christ, they are brought back into the presence of the Lord; yea, this is wherein all men are redeemed, because the death of Christ bringeth to pass the resurrection, which bringeth to pass a redemption from an endless sleep, from which sleep all men shall be awakened by the power of God when the trump shall sound; and they shall come forth, both small and great, and all shall stand before his bar, being redeemed and loosed from this eternal band of death, which death is a temporal death. (Mormon 9:11-13)

Margaret Barker, a Methodist scholar, has become popular among LDS because of the things she’s said about the temple, among other things - [notes paraphrased] the earthly sanctuary was to reflect a heavenly pattern.  The personnel were a visible reality of the angels.  Basically, the priests represented God at the altar.

Mircea Eliade also said, the places in the temple represented different parts of heaven.  The temple is a meeting point of heaven and earth.

The temple literally is the meeting place of heaven and earth because of the vicarious work the living do for the dead.

Layout of the Karnak, Egypt, temple (click for larger view)

The structure of the Egyptian temples are instructive.  Monumental Gateway.  Karnak shows this pattern.  Pylon is greek for “gate.”  The floor gets higher as you move further into the temple; the ceiling gets lower too.  This is the same as in modern LDS temples today – you consistenly move higher as you go into the temple.

Diagram of Moses' Tabernacle, zones of sacred space (click for larger view)

There was gradated sacred space in Moses’ Tabernacle.  Different concentric sacred spaces – the court, Holy Place, the Holy of Holies.  This is the same as in other Israelite temples.  The Qur’an fall – it was a physical fall from a higher place to a lower place.

Temple as Garden of Eden

The temple also represents Eden.  Ezekiel 28 – Eden story.  Tyre.  He was rich and arrogant, and he fell:

13 Thou hast been in Eden the garden of God; every precious stone was thy covering, the sardius, topaz, and the diamond, the beryl, the onyx, and the jasper, the sapphire, the emerald, and the carbuncle, and gold: the workmanship of thy tabrets and of thy pipes was prepared in thee in the day that thou wast created.

14 Thou art the anointed cherub that covereth; and I have set thee so: thou wast upon the holy mountain of God; thou hast walked up and down in the midst of the stones of fire. (Ezekiel 28:13-14; other surrounding verses also)

The Egyptian temple shows this garden scene.  It came out of the primeval waters.  Many parallels to Eden.  Lotuses, papyrus plants.  Creation stories abound.

Margaret Barker – the temple in Jerusalem was Eden.  The interior had palm trees… river flowed from the temple.  Ezekiel didn’t invent these features.  The righteous were the trees in the house of the Lord.  The candlestick was the tree of life.

Richard Eliot Freedman – the temple was Eden.  It was between heaven and earth.

Margaret Barker – it was closely associated with the myth of creation.

Karnak anointing scene. (click for larger view)

The water came out from the base of the temple, from the bottom, the only place it could.  It is interesting that the baptismal font is found in the basement of our modern temples.

Pharoah is guided by the hand through ritual. Karnak. (click for larger view)

Washings/Anointings

The initiatories are seen around the world – cleansing, purifying, washing, anointing.  Muhammad was asleep.  Gabriel cames, cleanses his heart, washes it, before Muhammad begins his ascent.

Showed the Presentation Scene from Karnak, Egypt.  Pharaoh is taken by the hand by a guide and led.  As part of being Pharaoh he was taken through a temple ritual.  Showed photo of Pharaoh being washed (anhk symbols poured over him).  Clothing and crowning scenes shown, placing the crown on Pharaoh’s head.

Pharaoh being enthroned. Karnak. (click for larger view)

Veils

The idea of a climb through the heavens, passing curtains or veils is pervasive.  Muhammad rides a steed through seven heavens, marked off by curtains or veils.  A prophet guards each one, and they have a question and answer session with Muhammad before he is allowed to pass, when they extend their hands and pull him through.  This happens 7 times on his ascent.  God is depicted in human form on the throne.  Story about 50 daily prayers with Moses and Muhammad.

Dome of the Rock interior. (click for larger view)

Celestial Dome.  The Dome of the Rock interior shows the floor of heaven overhead.  Floral motifs (Eden) around the base.  The Seven Heavens of Muhammad.  Muhammad at the Veil.  Ascension of Abraham – God pulling back the veil, with winged angels, chariot wheels.

Early Byzantine Veil in Kapnikarea, Athens (click for larger view)

Kapnikarea Church in Athens has a restored interior.  They put the altar behind a veil with interesting right angle marks on it [gammadia].

The Divine Embrace.  Shown in Karnak.  The Pharaoh is received by the god by an embrace.

Pharaoh embraced by gods. Karnak. (click for larger view)

Mysteries of Mythra.  Seven heavens, gates, greeted angels, formulas had to be given to get passed these guardians.  There was a celestial father who received them as children.  The person is often deified, becomes a god.

“Revealeth his secret to his servants the prophets” – this was because the prophets had been admitted to the divine court of the gods and had come back and could pass on the secret they gained there.

The celestial tree of life.  The ascension of Muhammad.  Jewels on a splendid tree.

The god Osiris paints Pharaoh's name onto leaf of the tree of life. Karnak. (click for larger view)

Showed the tree of life in the Egyptian tradition.  The god Osiris writing Pharaoh’s name on a leaf of the tree of life.

Conclusion

Dr. Peterson ended with 2 lengthy quotations.  First from 3rd Enoch, which is a late Jewish or early Christian text.  Speaking of Enoch being deified, and given the name Metatron – before the throne.

R. Ishmael said: Metatron, the Prince of the Presence, said to me: By reason of the love with which the Holy One, blessed be He, loved me more than all the children of heaven, He made me a garment of glory on which were fixed all kinds of lights, and He clad me in it.  And He made me a robe of honour on which were fixed all kinds of beauty, splendour, brilliance and majesty.  And he made me a royal crown in which were fixed forty-nine costly stones like unto the light of the globe of the sun.  For its splendour went forth in the four quarters of the “Araboth Raqia’, and in (through) the seven heavens, and in the four quarters of the world.  And he put it on my head.  And He called me THE LESSER YAHWEH [Jehovah] in the presence of all His heavenly household; as it is written: “For my name is in him.” (3 Enoch 12:1-5)

Jewish Midrash:

The Holy One, blessed be He, will in the future call all of the pious by their names, and give them a cup of elixir of life in their hands so that they should live and endure forever… And the Holy One, blessed be He, will in the future reveal to all the pious in the World to Come the Ineffable Name with which new heavens and a new earth can be created, so that all of them should be able to create new worlds… The Holy One, blessed be He, will give every pious three hundred and forty worlds in inheritance in the World to Come… To all the pious the Holy One, blessed be He, will give a sign and a part in the goodly reward, and everlasting renown, glory and greatness and praise, a crown encompassed in holiness, and royalty, equal to those of all the pious in the World to Come.  The sign will be the cup of life which the Holy One, blessed be He, will give to the Messiah and to the pious in the Future to Come. (Mid. Alpha Beta diR. Akiba, BhM 3:32)

We are enacting something in the temple that we hope will happen to us some day.  The remnants of it are scattered all over the world of these things.  Joseph revealed these things, and likely didn’t know he was revealing them.  They have been found in distorted fossils in all places and times of the world.

Let us avail ourselves of the temple.  It is precious.  The power of godliness is manifest in them.

Conclusion to Notes

Dr. Peterson’s fireside was excellent.  He spoke on a multitude of subjects related to the temple, from many different cultures and times across the world.  It appears that he will present a similar presentation at next month’s FAIR Conference in Sandy, Utah, because his presentation is entitled the same (here is the link to that presentation).  I look forward to any new insights he might bring there.

Update: Someone noted that Dr. Peterson and Dr. William Hamblin joint taught a course at BYU on “Celestial Ascent” in the Winter 2007 semester.  Their notes and lecture videos are available here.

“The Temple as a Place of Ascent to God” – Notes from Dr. Peterson’s Fireside

Ms Fr 247 f.3 The Creation, God Introducing Adam and Eve, from 'Antiquites Judaiques', c.1470-76, Jean Fouquet, Bibliotheque Nationale, Paris, France

Every once and a while I’ll come upon an antiquarian painting, print, fresco, sculpture or other art piece that peaks my interest. This is one of them.

This is an illustration by Jean Fouquet from a french translation manuscript of Josephus‘ Jewish Antiquities.  It is entitled, “The Creation, God Introducing Adam and Eve,” and dates to 1470-76 C.E.  Currently it is maintained at the Bibliothèque Nationale in Paris, France.

There are several things that are interesting about this illustration:

• God is portrayed in the center, joining the right hands of Adam and Eve in a sacred handclasp, likely the dextrarum iunctio, a symbol of the eternal marriage of the two.
• Angels on both sides of the group seem to clothe Adam and Eve in the sacred garments worn by God.
• The Garden of Eden is symbolized as a walled city/fortress, with the rivers beginning at a fountain and exiting through the walls.
• Since this is also representative of the Creation, we note God and his angels at the top holding the instruments or tools of creation, including God holding a compass and one of the angels a square. (See Isa. 44:13)
• Is God represented here twice, or are there 2 Gods?
• God is depicted as a man, in both cases.

You can see a similar representation in a 16th century sculpture called The Garden of Eden or Love.

Anything else interesting that you see in this illustration?  Does anyone know anything else about this particular work, or similar ones?

Update (4/20/09): I found a scan of the entire page from a book entitled “Jehan Foucquet, native of Tours” by Trenchard Cox (page 88).  You can see the full page image here.  It is interesting to note that in this book the title of the illustration is “The Marriage of Adam and Eve.”

Update (4/20/09): I found another very similar illumination from the same time period.  This one is entitled “The Marriage of Adam and Eve” from “Des Proprietes De Chozes” by Jean Corbechon around 1415 C.E.  You can see very similar symbolism here.

The marriage of Adam and Eve, from 'Des Proprietes De Chozes' by Jean Corbechon, c.1415.

Update (4/20/09): Here is a detail of an engraving by Jean Duvet cerca 1540-1555 which depicts the same – “The Marriage of Adam and Eve.”  You can see the full engraving here.

Detail from engraving "The Marriage of Adam and Eve" by Jean Duvet, cerca 1540-1555.

The Creation, God Introducing Adam and Eve – An Illustration by Jean Fouquet

The Tabernacle at Sunset - by Pat Marvenko Smith (click for larger view)

Note: I taught our Elders Quorum class today, and was assigned the topic of the Mosaic Tabernacle as a Temple.  Below are the notes and illustrations I used for my lesson.

Review of prior lesson on the exodus:

• Children of Israel escape Egyptian bondage (Ex. 14)
• Moses leads them out
• Parting of the Red Sea, Pharoah’s armies are drowned
• Lord begins to organize his people
• Manna rains down from heaven, sends Quail for meat (Ex. 16)
• Moses strikes the rock, and water comes out
• Lord covenants to Israel a peculiar treasure, a kingdom of priests, an holy nation (Ex. 19:5-6)
• 10 commandments and Mount Sinai (Ex. 20)
• The people start to refuse to become what the Lord had offered them – “Speak thou with us, and we will hear: but let not God speak with us, lest we die.” (Ex. 20:19).  Foreshadowing…
• Many instructions, laws, covenants, etc. are delivered to Moses, which he delivers to the people, who all answer with one voice, “Yes, we will be obedient (Ex. 24:3, 7)

Moses goes up Mount Sinai again to receive instructions for 40 days and nights (Ex. 24:18).  Matthew Brown – “As part of his ascension experience, Moses is said to have been washed, anointed, clothed in heavenly garments, called with names of honor, enthroned, and initiated into heavenly secrets”.  Joseph Smith noted that Moses received the “keys of the Kingdom,” and “certain signs and words”. 

Next 7 chapters are instructions to Moses of how to build the Tabernacle while he is at Sinai.  Meanwhile the children of Israel are at base camp without their prophet, and things start to go bad.

Preliminary considerations – The Tabernacle functioned under the Aaronic priesthood, and as such things are different than we would expect from a temple functioning under the Melchizedek priesthood.  But much of the symbolism and typology remains the same.

Also, because of the translation, editing, and copying of the Bible through many generations, particularly during Josiah’s reforms, the Old Testament has some interpolations and insertions of Aaronic priesthood as the dominant authority throughout much of its history, even before the golden calf.  Some things seem out of place, anachronistic, counterintuitive, or unlogical (see for example Ex. 33 verses 11 and 20).  Some biblical scholars have noted that these are likely the result of later editing and rewriting.

Schematic drawing comparing Garden of Eden to Mosaic Tabernacle. From Temples of the Ancient World, Donald W. Parry, ed. (click for larger view)

Exodus 25 – Tabernacle, Tabernacle of the Congregation, Tabernacle of Witness or Tent of Witness, literally “Tent of Meeting” – Read Ex. 25:8-9 (first mention of Tabernacle).  Translated from two Hebrew words:

Garden of Eden as a prototype for the Tabernacle – temple functioned as a reversal of the effects of the Fall, and include many of the symbols in reverse order, going from the profane to the sacred:

The schematic drawing attempts to depict the sacred landscape of Genesis in simplified form.  The first land to arise from the waters became the Mountain of the Lord, where the Lord created Adam.  It is from this divine center that creation begins and extends out in all directions.  The Hebrew for east means “faceward or frontward”; thus, driving Adam from before his face is part of the continuing eastward movement.  Once a year on Yom Kippur, the Day of Atonement, Adam’s eastward expulsion from the Garden is reversed when the high priest travels west past the consuming fire of the sacrifice and the purifying water of the laver, through the veil woven with images of cherubim.  Thus, he returns to the original point of creation, where he pours out the atoning blood of the sacrifice, reestablishing the covenant relationship with God.

Mosaic Tabernacle. From templebuilders.com (click for larger view)

Construction of the Tabernacle – Exodus 25-27 -

• Holy of Holies = Celestial
• Holy Place = Terrestrial (Garden?)
• Courtyard = Telestial
• Altar & Laver = sacrifice, obedience, baptism, washing
• Menorah = tree of life, the cross, the light of the world (Christ).. Fall
• Table of shewbread and wine = fruit of the tree of life, sacrament, flesh and blood of Christ.. Atonement
• Altar of incense = prayer, sacred ritual prayer, before the veil
• Veil = separation from God… we can rend through the rending of Christ’s flesh (Hebrews 10:19-20)
• Ark of the covenant = throne of God, immortality and eternal life

Aaron's holy garments (high priest). Diagram Illustrated by Janshen. (click for larger view)

Aaron’s holy garments (or all of Israel before their great sin) – Exodus 28 -

• Aaron’s garments consecrate him and allow him to minister as a priest. (Ex. 28:3).  Consecrate being translated from the Hebrew words meaning to “fill the hand” – sacrificial emblems, olive oil, incense.  The “filled hand” is a widespread sign of offering sacrifice.
• Breastplate (Ex. 28:4; includes many of the following items)
• Ephod = apron
  • Holman Bible Dictionary – “Priestly garment connected with seeking a word from God . . . In early OT history there are references to the ephod as a rather simple, linen garment, possibly a short skirt, apron, or loincloth.  It is identified as a priestly garment… From its earliest forms and uses, it appears that the ephod was associated with the presence of God or those who had a special relationship with God… There are references to a special ephod associated with the high priest.  It appears to have been an apron-like garment worn over the priest’s robe and under his breastplate… Woven of gold, blue, purple, and scarlet materials, it was very elaborate and ornate… The ephod was fastened around the waist by a beautiful and intricately woven girdle”.
• Robe
• Broidered (embroidered) coat = garment worn next to the skin
• Linen breeches (Ex. 28:42) = to cover nakedness; from the loins even unto the thighs they shall reach
• Mitre = a turban or round cap.  Something wrapped around with white linen.  Holman Bible Dictionary – “a type of headdress, probably a turban… In Zech. 3:5 the high priest Joshua received a clean mitre as a sign of the restoration of the priesthood”
• Girdle = sash – Holman Bible Dictionary – “An ornate sash worn by the officiating priests… to gird up one’s loins means literally to tuck the loose ends of one’s outer garment into one’s belt.  Loins were girded in preparation for running, battle, or for service for a master.  The call to ‘gird your minds’ means to be spiritually alert and prepared”.
• Bells on the hem (Ex. 28:35) = sound heard when he goes into the holy place, as an announcement
• Golden crown (Ex. 28:36) = HOLINESS TO THE LORD.  Taking upon him the name of the Lord, literally.
• Blue lace (Ex. 28:37) = a thread, a line, or cord; string to attach the crown, and secure it to the mitre.

Sons of Aaron (priests). (click for larger view)

Aaron’s sons garments – Ex. 28:40 -

• Coat
• Girdle
• Bonnet (hat or headdress)

Aaron and his sons were to be anointed, consecrated, and sanctified, and clothed in these holy garments so that they could minister in the priest’s office and come to the altar in the holy place. (Ex. 28:41-43; Ex. 29:29)

Exodus 29:4– “And Aaron and his sons thou shalt bring unto the door of the tabernacle of the congregation, and shalt wash them with water.”

Clothing in the garments of the priesthood – Exodus 29:5-6

Exodus 29:7– “Then shalt thou take the anointing oil, and pour it upon his head, and anoint him.”

These things were done before the priests entered the holy place.  They were preparatory or initiatory ordinances to become ritually clean to serve in the Tabernacle.

Other offerings of animal sacrifices were offered on the altar.

The Tabernacle was to be a place of meeting the Lord and speaking with Him – Exodus 29:42-46 “This shall be a continual burnt offering throughout your generations at the door [veil?] of the tabernacle of the congregation before the Lord:  where I will meet you, to speak there unto thee.  And there I will meet with the children of Israel, and the tabernacle shall be sanctified by my glory… And I will dwell among the children of Israel, and will be their God.  And they shall know that I am the Lord their God… that I may dwell among them: I am the Lord their God.”

All this was given to Moses while he was on Mount Sinai.  The children of Israel, meanwhile, were beginning to build idols, “which shall go before us” (Ex. 32).  Were desiring some intermediary to go before the Lord, now that Moses was gone, and they didn’t know if he was coming back (Ex. 32:1).

The Adoration of the Golden Calf, Nicolas Poussin, April 1633 (click for larger view)

Golden Calf!  Here is the turning point.  Moses comes down and breaks the tablets in his anger (Ex. 32:19, symbolic of the covenant being broken, literally).  The Lord chastises Israel for their great sin.  They will no longer be able to become a kingdom of priests – “Ye are a stiffnecked people: if I came up into the midst of thee in a moment, I would consume thee: therefore now put off thy ornaments from thee, that I may know what to do unto thee” (JST Ex. 33:5; see also Ezek. 24:17, 23).  The children of Israel can no longer come into the presence of the Lord because of their wickedness, and breaking their covenants.  The Lord commanded the Israelites to remove their “ornaments” (Ex. 33:4-6).  Matthew Brown suggests that this might have been connected with the “robes of . . . glory” that the Israelites were required to remove.  “These robes may be related to the ‘garments . . . for glory’ (i.e. temple robes) worn by the Israelite priests”.  Here we see that all the people were preparing to wear the sacred robes, not just Aaron and his sons.  But they were now unworthy of them.

Brigham Young once took note:

If they had been sanctified and holy, the children of Israel would not have traveled one year with Moses before they would have received their endowments and the Melchisedec Priesthood.”

Moses, and later on Aaron, become the intermediary for the people (Ex. 33:7-11).  They would go before the face of God, not the people.  We get more insight into what happened here in the Doctrine and Covenants (D&C 84:17-27).

17 Which priesthood continueth in the church of God in all generations, and is without beginning of days or end of years.
18 And the Lord confirmed a priesthood also upon Aaron and his seed, throughout all their generations, which priesthood also continueth and abideth forever with the priesthood which is after the holiest order of God.
19 And this greater priesthood administereth the gospel and holdeth the key of the mysteries of the kingdom, even the key of the knowledge of God.
20 Therefore, in the ordinances thereof, the power of godliness is manifest.
21 And without the ordinances thereof, and the authority of the priesthood, the power of godliness is not manifest unto men in the flesh;
22 For without this no man can see the face of God, even the Father, and live.
23 Now this Moses plainly taught to the children of Israel in the wilderness, and sought diligently to sanctify his people that they might behold the face of God;
24 But they hardened their hearts and could not endure his presence; therefore, the Lord in his wrath, for his anger was kindled against them, swore that they should not enter into his rest while in the wilderness, which rest is the fulness of his glory.
25 Therefore, he took Moses out of their midst, and the Holy Priesthood also;
26 And the lesser priesthood continued, which priesthood holdeth the key of the ministering of angels and the preparatory gospel;
27 Which gospel is the gospel of repentance and of baptism, and the remission of sins, and the law of carnal commandments, which the Lord in his wrath caused to continue with the house of Aaron among the children of Israel until John, whom God raised up, being filled with the Holy Ghost from his mother's womb.

Moses goes back up the mountain to get the stone tablets again, but this time the covenant did not include the “everlasting covenant of the holy priesthood” that the people were not prepared to receive anymore (JST Deut 10:2).

1 And the Lord said unto Moses, Hew thee two other tables of stone, like unto the first, and I will write upon them also, the words of the law, according as they were written at the first on the tables which thou brakest; but it shall not be according to the first, for I will take away the priesthood out of their midst; therefore my holy order, and the ordinances thereof, shall not go before them; for my presence shall not go up in their midst, lest I destroy them. 2 But I will give unto them the law as at the first, but it shall be after the law of a carnal commandment; for I have sworn in my wrath, that they shall not enter into my presence, into my rest, in the days of their pilgrimage. (JST Ex. 34:1-2)

For the rest of Israelite history until the coming of Jesus Christ, the temple performed its functions primarily through the Aaronic priesthood, the authority to perform outward and carnal ordinances, but not the authority to bring mankind into the presence of the Father.  Christ restored what was lost through Israel’s iniquity, brought back the higher priesthood, reacquainted man with his Father, and restored the ordinances through which mankind may come once again into the presence of God.  These ordinances have been restored again today.

Here is another schematic drawing of the Tabernacle.

(To see more Tabernacle illustrations see TempleBuilders.com.)

Mosaic Tabernacle as an Aaronic Temple

Elder Vaughn J. Featherstone

Note: Below is an excerpt from a book entitled “The Incomparable Christ: Our Master and Model” by Elder Vaughn J. Featherstone, an emeritus member of the First Quorum of the Seventy, that he entitled “Holiness to the Lord.”  The book was published in 1995.  It is powerful in its vision of the future need of temples as a refuge from a wicked world.  After being released from the Seventy, Elder Featherstone served as the president of the Logan Utah Temple. (The emphasis below is my own.)

The season of the world before us will be like no other in the history of mankind. Satan will unleash every evil scheme, every vile perversion ever known to man in any generation. Just as this dispensation of the fulness of times brought the restoration of all that is good and holy, so also did it bring the fulness of evil. As parents, spouses, children, and members of Christ’s church, we must find safety. Unfortunately, many will struggle mightily before recognizing this bitter truth: there is no safety in this world--wealth cannot provide it, enforcement agencies cannot ensure it, even membership in the Church will not guarantee it. 

As the evil night darkens on this generation, we must come to the temple for light and safety. Only in the house of the Lord will we find quiet, sacred havens where the storm cannot penetrate. There unseen sentinels watch over us. So it was that the Prophet Joseph pled with God during the dedicatory prayer of the Kirtland Temple: “And we ask thee, Holy Father, that thy servants may go forth from this house [temple] armed with thy power and that thy name may be upon them . . . and thine angels have charge overthem.” ( D&C 109:22.) The Lord has promised: “I will go before your face. I will be on your right hand and on your left, and my Spirit shall be in your hearts, and mine angels round about you, to bear you up.” (D&C 84:88.) Surely angelic attendants guard the temples of the Most High God. It is my conviction that as it was in the days of Elisha, so it will be for us: “Fear not: for they that be with us are more than they that be with them.” (2 Kings 6:16.)

Before the Savior comes the world will darken. The time will come when even the elect will begin to lose hope if they do not come often to the temples. I believe that the Saints will come to the temples not only to do vicarious work but also to find a God-given haven of peace. True and faithful Latter-day Saints the world over will long to bring their children to the temple for service and for safety.

The Lord has promised that He will “suddenly come to [His] temple.” (D&C 36:8.) “The day or the hour no man knoweth; but it surely shall come.” (D&C 39:21.) We need to prepare for that day.

There are those among our youth today who will be someday called to the holy apostleship. The rest of us are walking with them daily, unaware that one day God will move His hand and the mantle of apostleship will rest upon them. We must keep those who have been so foreordained sweet, clean, and pure in our wicked world. Mothers will cradle in their arms and nurse at their bosoms babes who will yet become God’s living oracles.

There are great unseen hosts in the temple. Joseph told the brethren, “And I beheld the temple was filled with angels.” (History of the Church, 2:428.) I believe deceased prophets of all dispensations visit the temples. Those who attend the temple will feel their strength and companionship. We will not be alone in the house of the Lord.

Faithful, endowed members of the Church who keep all their covenants and properly wear their sacred coverings will be safe as if protected behind temple walls. The covenants and ordinances are filled with faith as a living fire. In a day of desolating sickness,scorched earth, barren wastes, sickening plagues, disease, destruction, and death (see Joel 2:2-6; also D&C 29 and 133), we as a people will rest in the shade of trees. We will drink from the cooling fountains. We will abide in places of refuge from the storm. We will mount up as on eagles’ wings; we will be lifted out of a wicked, insane, and evil world. We will be as fair as the sun and clear as the moon.

The Savior will come and honor His people. Those who are prepared and therefore spared on that glorious, triumphant day will be a temple-loving people. They will know Him and see Him “red in his apparel, and his garments like him that treadeth in the wine-vat. . . . The sun shall hide his face in shame, and the moon shall withhold its light, and the stars shall be hurled from their places.” The redeemed “shall mention the loving kindness of their Lord, and all that he has bestowed upon them according to his goodness.” (D&C 133:48-49, 52.) They will cry out, “Blessed be the name of he that cometh in the name of the Lord. . . . Thou art my God, and I will praise thee: thou art my God, I will exalt thee.” (Psalm 118:26, 28.) Then we will all join in one grand hosanna that will ring from one end of eternity to the other, a hosanna shout to God and the Lamb.

Those who live in that day--whether that be us, our children, our children’s children, or some future generation--will bow down at His feet and worship Him as the Lord of lords, King of kings. They will bathe His feet with their tears, and He will weep and bless them for having suffered through some of the greatest trials ever known to man. His bowels will be filled with compassion, His heart will swell wide as eternity, and He will love them as no mortal can love. He will bring peace that will last a thousand years, and they who have become his children of the covenant will dwell with Him.

Let us prepare this special future generation with faith to surmount every trial and every condition. We will do it in our holy, sacred temples. Come, oh, come up to the temples of the Lord and walk in His edifices wherein there is truly “holiness to the Lord.”

The Temple is a Fortress of the Lord

Boater hat (also known as skimmer, katie, basher, or sennit hat)

Recently my wife was reading a book entitled A Tree Grows in Brooklyn (1943) by Betty Smith when she came across a passage which was interesting that she shared with me:

One day, Hildy asked Johnny to bring someone for Katie, her girl friend, the next time they went dancing.  Johnny obliged.  The four of them rode out to Canarsie on the trolley.  The boys wore straw katies with a cord attached to the brim and the other end to their coat lapel.  The stiff ocean breeze blew the hats off and there was much laughter when the boys pulled the skimmers back by the cords.

I had not heard of this kind of hat before so I did a bit of research.  I couldn’t find any reference to a katie hat, but I was able to find a hat called a skimmer, which is also known as a boater, basher, or sennit hat .  Basically it is what we commonly call a barbershop hat today (see picture).  They are still popular in Italy where they are known as boater hats among gondoliers.  But there was something else in this passage that I wanted to research a bit. 

The thing that struck me in this passage was the peculiar practice of how the boys attached their hats to their lapels by a cord to prevent them from flying away in the wind.  Betty Smith’s novel addressed a pre-World War I time period, so I thought I might be looking for a tradition in the early 20th century or earlier.  A little more searching revealed that there are still hats today that are secured in this manner.

eBay Homburg hat with lapel cord

One interesting discussion I found was on a thread of a hat forum dedicated particularly to Fedoras in which their was talk about the “lapel cord” included with certain hats, and how to use it.  Many responded that such a feature was critical in windy areas, to keep one’s hat from blowing away and being lost.

I found a couple other references to a lapel cord.  One was on the description of a vintage mens homburg hat that was being sold on eBay.  Part of its description reads, “As an added feature, there’s a lapel cord and button attached so Milord’s hat won’t blow away on a windy day.”

Boater's Cap with cord clip

Even some modern boater’s hats still have cord clips to attach to your shirt so that if they blow off your head they will stay secure and won’t go in the water.  This is an interesting feature that I had not known much about before.

I have written previously about a similar tradition in antiquity of caps or crowns with strings or lappets used to secure them in different ways (see particularly Exodus 28:36-38).

Hats with Lapel Cords

Egypt figures a central role in the religion of the ancient Near East, where much of our canon of scripture owes its narrative and existence to this locale.  Even the Book of Mormon tells us it was written in “reformed Egyptian” (Mormon 9:32).  The most interesting aspect, to me, is the adoption into Egypt of traces of the rites and ordinances of the temple of God, and its priesthood.  Unfortunately, the ordinances were apostate forms, the priesthood invalid, and all was done in imitation of the true order:

Pharaoh, being a righteous man, established his kingdom and judged his people wisely and justly all his days, seeking earnestly to imitate that order established by the fathers in the first generations, in the days of the first patriarchal reign, even in the reign of Adam, and also of Noah, his father, who blessed him with the blessings of the earth, and with the blessings of wisdom, but cursed him as pertaining to the Priesthood. (Abraham 1:26)

But even so, the fragments of the ordinances that are extant in artifacts and texts are very educational.  In Hugh Nibley’s classic work The Message of the Joseph Smith Papyri: An Egyptian Endowment he says: 

But what about the Egyptian rites? What are they to us? They are a parody, an imitation, but as such not to be despised. For all the great age and consistency of their rites and teachings, which certainly command respect, the Egyptians did not have the real thing, and they knew it…. If the Egyptian endowment was but an imitation, it was still a good one, and we may be able to learn much from it, just as we may learn much about the early church from the vagaries of the Gnostics. But it is not for a moment to be equated with the true and celestial order of things….

What these few bits of added information do is to supply a new dimension to the experience, along with the assurance that a wealth of newly found records confirms the fundamental thesis of its antiquity and genuineness.

I’m particularly impressed with the latter statement, that the newest scholarship in Egyptology is very educative-apologetic in nature to the LDS Church, even without realizing so, demonstrating in clear terms that the elements of the LDS temple practice today are of very ancient character, and wholly unsuited to have arisen in Joseph Smith’s time and environment.  The more we learn about what the Egyptians were up to, as well as many other ancient civilizations, the more they fit squarely into Joseph’s model of the eternal order.  What is even more astounding is that none of these findings or scholarship were available to Joseph in his day, but have just recently come to light in the last few decades.  How Joseph knew, in the early 19th century, the deeper meanings of certain Egyptian hieroglyphics and themes has yet to be explained by our critics.  The Latter-day Saints believe Joseph was inspired by God, and that he restored an ancient order that has existed from the eternities.

The first time I heard about the Egyptian ankh symbol was in a recent KSL news radio interview with Andrew Skinner, current Executive Director of the Neal A. Maxwell Institute for Religious Scholarship at BYU, on his latest book Temple Worship.  In describing some of the circumstances that came together to prompt the writing of the book he said:

We just returned from Egypt, and once again, I was struck, and I think those that I traveled with were struck, by how the ancient Egyptians were consumed with the concept of eternal life and how they built their temples in order to secure that for their citizens and the inhabitants of ancient Egypt, and the idea that we can live life forever with the gods and that one of the purposes of this life is to actually become like God.  When ancient Egyptians died, they took as part of their name the name of the god Osiris, who was the god of resurrection, and that even, actually, is embraced by some of us today.  We occasionally see people who wear around their neck or on bracelets a charm, that is the ankh, which is the ancient Egyptian hieroglyph that literally translates as “eternal life” or “everlasting life.”

I thought this was interesting, so I did a bit more research.  What I found was that there are many explanations for the ankh symbol, some of which are very insightful to latter-day saints, but for which there is not a consensus among Egyptologists (this goes for many hieroglyphics).  One this is sure, however, and that is that the ankh is one of the best-known Egyptian symbols – it is found everywhere in sacred Egyptian artifacts and texts.  Indeed, it is also found prominently on facsimiles 2 and 3 of the Book of Abraham.

This table summarizes all the different possible explanations for the Egyptian ankh that I have been able to find: 

Symbol	Names	Interpretations	Possible Origins
	ankh (‘nh) Egyptian Cross key of life key of the Nile crux ansata (cross with a handle)	life (eternal life) the breath of life an utterance of life oath covenant gift of life immortality power life-giving air & water key to unlock gates of death and grant eternal life life after death giving of the vital fluid mirror	knot in a sash, with ends hanging down, found in the ties of Egyptian ceremonial girdles – belt-buckle sandal strap with loop around the ankle sun crowning over the horizon path of the sun from east to west, with loop as the Nile stylized person combination of male and female symbols of Osiris and Isis thoracic vertebrae bones of a bull knotted belly-band, knotted cord, navel string

One of the more interesting possible origins for the symbol is a knot in the ceremonial girdle, also known as the “magic knot.”  The reason for this is its similarity to the tyet symbol, also called the “knot of Isis,” the “buckle of Isis,” or the “girdle of Isis.”  Wikipedia notes:

It seems to be called “the Knot of Isis” because it resembles a knot used to secure the garments that the Egyptian gods wore.

The tyet symbol looks very similar to the ankh, the difference being the “arms” curve down:

This view is further substantiated given that the earliest or most archaic examples of the ankh show the lower section split into two parts – the ends of a bow.  Carol Andrews tells us that “the most detailed examples [of the ankh] depict binding at the base of the loop”.  Such representations of the ankh can be seen in the center of this Relief of Thutmose I, in this particularly detailed relief, or in this engraving.

Chevalier and Gheerbrant note:

The ankh is often set in the same category as the Girdle of Isis, as a symbol of eternity. This is not because its straight lines may be lengthened in the imagination to infinity, but because they converge upon and meet in a closed loop. This loop symbolizes the inexhaustible essence of the life force identified with isis, from whom life flows in all its forms. It is therefore carried by all those who wish to share her life. Hence the ankh may be identified with the Tree of Life, with its trunk and foliage….

The significance of the Girdle of Isis is far more complex. Like ropework or plaited hair round the arms and the loop of the cross, it infuses the concept of life and of immortality with the concept of the knots which tie down mortal life on Earth and which must be unravelled to enjoy immortality. `Free your bonds,’ says The Egyptian Book of the Dead, `untie the knots of Nephthys.’ And again: `Shining are those who carry the girdle. Oh! Bearers of the Girdle.‘ The same meaning is conveyed by the Tibetan Buddhist book called The Book of the Untying of the Knots. While the plain looped cross symbolizes divine immortality, sought or attained, the Girdle of Isis makes clear the conditions under which that immortality is obtained – by the untying of knots – dénouement in the true sense of the word.

Champdor breaks down the parts of the symbol.  The ankh is

the symbol of the millions of years of the life to come. The loop is the perfect symbol of what has neither beginning nor end and stands for the soul which is eternal because it has sprung from the spiritual essence of the gods. The cross represents the state of trance in which the neophyte struggled, or, more precisely, the state of death, the crucifixion of the chosen victim, and in some temples the priests used to lay the neophyte on a bed shaped like the cross… The possessor of the geometric key to the hidden mysteries, of which the symbol was this very looped cross, was able to open the gates of the Kingdom of the Dead and penetrate the hidden meaning of eternal life.

Another interesting and related explanation of the symbol is one given by Hugh Nibley:

… Alfred Wiedemann gives a possible clue when he points out that as soon as an Egyptian baby was born, the gods presented him first of all with the sign of “life” (the ankh) and “divine protection” (the s3), the former representing a knotted belly-band (Gürtelband), the latter a bound-up mat. Like the placenta (hn sw), which had to be preserved most carefully if one expected to be born again, this ankh-symbol was inseparable from a person throughout his lifetime and was always worn as an amulet. It was attached to or over the navel of both male and female babies as the sign of life. This would suggest that the mysterious ankh, by all accounts a knotted cord, was the navel string. It is interesting that ankh also means “oath,” the idea being, as Jan Bergman suggests, that one swears by one’s life, so that if the oath is broken, so likewise “the cord of life” – the umbilical cord – is broken.

What is even perhaps more interesting than what the symbol alone represented is how the Egyptians used this symbol in texts and drawings, and how it fit within their ritual worship.  This will be explored in the next installment.

(Continued in Part 2)

The Egyptian Ankh, “Life! Health! Strength!” – Part 1