Sharing our Links to the Past
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Editors Note: Our son Steve expressed an interest in the symbols which appear on the outside of the Salt Lake Temple. I came across an article in the BYU Studies (Vol. 36, No. 4, 1996-97) that gives the author's opinion of the meaning of some of the symbols. The author is Richard G. Oman. Gradually I will mention some of his interpretations. I will skip around in his article, rather than taking it in the order he wrote it. I am sharing this with our family and a few others, hoping that you will be as fascinated as I was with this article. (For a tour of the Nauvoo Temple as it exisited in 1846 go to the end of this article) Starstones (Part One) The Starstones are placed in a row just under the first level of the battlements on the east towers. The center east tower has four stars on each side while the two other east towers have three stars per side for a total of forty stars, a scriptural number. (Moses was on Mount Sinai forty days, the children of Israel wandered in the wilderness forty years, Jonah predicted Nineveh would be overthrown in forty days and Christ fasted forty days in the wilderness.) The west towers have no row of stars under their battlements. Oman feels that stars make a fine allusion to the higher spiritual ordinances, revelatory responsibilities, and presiding position of the Melchizedek Priesthood. (See Abr. 3:2-3.) The absence of stars on the west towers reinforces the fact that the Aaronic Priesthood is not a governing priesthood and cannot administer most of the ordinances of exaltation. Stars are also symbolic of God's children in the heavens. (Job 38:7; Isa. 14:12-14; Rev. 12:4; D&C 29:36; Abr. 3:22-24.) The preeminent spirits in the premortal existence are referred to as morning stars. See also Dan. 12:3, 1 Ne 1:9-10.) Note: Oman does not relate the presence of sun, moon and stars as symbolic of the Three Degrees of Glory for reasons that will unfold in Part Four. In that same section you will see that others believe the symbols do relate to the Three Degrees of Glory. Moonstones (Part Two) First, I checked in James E. Talmage's House of the Lord, 1976 edition, and found on pages 148-149 that the Moonstones on the temple represent the moon in its several phases. They are in the buttresses (a buttress is a structure built against a wall for support or reinforcement) on a level with the top of the first or lower line of oval windows, corresponding to the ceiling of the Mezzanine story. There are 50, each four feet, seven inches high, three feet, six inches wide, and one foot thick. These Moonstones go clear around the temple, beginning on the north wall. Oman points out that the moon phases were as they were in the year 1878, the year that the buttresses were raised to the level at which the Moonstones were to be placed. On the six buttresses of the east tower, the moon phases are for March, early April and May (the middle two buttresses holding the April phases.) This suggests to him several things: April 6, the possible birth date for the Savior (D&C 20:1), the organization of the Church, the crucifixion and resurrection, the holding of annual General Conference, etc. On the west tower, the six buttresses hold the phases of the moon for September, early October and November with the two October phases being in the middle. To Oman, this represents the birth of John the Baptist, born six months before Christ (Luke 1:36). There is further symbolism in the fact that Christ represents the Melchizedek Priesthood, and John, the Aaronic Priesthood. It is significant that the moon phases for January begin on the north wall which used to be the most visibly obscure part of the temple. This placement makes possible the important placements of the east and west temple figures. He reproduces a diagram prepared by early planners of the temple showing the various phases with the months written in. Oman says, "The calculated ordering of the Moonstones creates one of the most powerful, yet subtle, sets of symbols concerning the Restoration." He is careful to point out his interpretations will not be the last words on this subject. He quotes Joseph McConkie who said a few years ago of his study of the symbolism, "In suggesting some meanings associated with the symbols on the Salt Lake Temple, it need not be supposed that this constitutes the final word on the matter. Finality robs symbols of their meaning." Cloudstones (Part Three) In describing the Cloudstones on the temple, James E. Talmage says, "Cloud-stones, two in number, are seen on the upper face of the east central tower immediately under the cappings of the main buttresses. These show a cluster of cumulus clouds through which the sun’s rays are breaking." He says the area each Cloudstone takes is five feet by three and a half feet. Here are some meanings attributed by various persons as found in the BYU Studies article: Truman Angell (architect of the temple): "Clouds and rays of light descending downwards." James Anderson (author): The cloudstones are emblematic of the rays of gospel light piercing downward from heaven to earth, dispelling the clouds of superstition and error that had engulfed the world. From discourses by John Taylor, Wilford Woodruff, Orson Hyde and Orson Pratt: The cloud is linked with darkness, which is variously dispelled by faith, the restored priesthood, the light of restored truth, and, ultimately, Christ’s presence (prepared for by the Restoration.) Parley P. Pratt drew upon the same metaphor in the words to his hymn, "The Morning Breaks" (Hymn No. 1 in Hymns): The morning breaks, the shadows flee; The cloud of error disappear Charles W. Penrose: He wrote a series of missionary tracts called "Rays of Living Light," the covers of which referred to this metaphor. Two paintings by Lamabourne,
commissioned by the First Presidency for the temple’s interior depict a great storm
cloud being pierced and displaced by a sunburst over Hill Cumorah. Linking clouds with the scriptures. Angell (the temple architect) said that Brigham Young diligently studied the scriptures, especially the Old Testament, before developing the plan for the exterior symbolism of the temple. Over and over in the scriptures, the Lord appears in a cloud to his prophets and his people: To the children of Israel, at the dedication of the Temple of Solomon, on the Mount of Transfiguration ("a voice out of the clouds"), to the brother of Jared, in the Savior’s ascension to heaven, his ascension after visiting the Nephites. In this dispensation the Lord said a cloud of glory would rest upon the temple in Jackson County and the Lord told Joseph Smith that he would come again in a cloud. Original Plans: The final placement of the Cloudstones was altered from the original plan probably because of the difficulty of carving granite instead of the softer freestones as originally planned. Originally a Cloudstone was to be placed at the top of each buttress on each tower. This would have made eight Cloudstones per tower for a total of 48 Cloudstones in all. The author feels the simplification strengthens the Christological symbolism because of the Cloudstones being on the main tower only. Also an early architectural drawing by Angell shows Cloudstones with arms holding a long trumpet as if to declare the restoration of the gospel. This depiction was never used. The Nauvoo Temple had similar figures. At Nauvoo the entire face of the sun is visible above the clouds. On the final Salt Lake version, the sun is hidden behind the clouds with the rays pointing downward. Sun, Moon and Star Stones: The Three Degrees of Glory? (Part Four) In my last episode I had said my next discussion would be on Sunstones. However, I have found very little information on them as they relate to the Salt Lake Temple. So, instead we will discuss the presence of Sun, Moon and Star stones and whether or not they are symbolic of the Three Degrees of Glory. You recall that in Part One Oman did not believe that the presence of sun, moon and stars as symbolic of the Three Degrees of Glory.To start off, I don’t have the answer, but I have some opinions of different people. When Oman first set out to discuss the various symbols on the temple, he tried to create a simple equation list: Sunstones equal this, star stones equal that, etc. But then he discovered that symbols have multiple layers of meanings. He did not believe the stones (sun, moon and star) represented the Three Degrees of Glory. We have discussed in the past Oman’s interpretations of the Moonstones and Star Stones. All he says of the Sunstones on the temple are that they are carved with forty rays, representing the length of the biblical generation. James E. Talmage says of the Sunstones that there are fifty of them, each four feet seven inches high and three feet six inches wide and ten inches thick. That are set in the buttresses directly under the third belt-course or water-table, which is practically the level of the roof. However, Talmage says there are 52 points representing the rays. He must have miscounted, because I counted forty on the photo of the one that Oman pictured. As I said, Oman does not believe the sun, moon and star stones represent the three degrees of glory. He gives three reasons for this:
Now for some differing opinions: Hugh Nibley: ". . .the series of stars, moon, and Sunstones on the buttresses indicate the levels of celestial glory." Of the Big Dipper constellation he says, "On the center of the west towers is the North Star and its attendance constellation, a symbol recognized throughout human history as depicting the center of time and the revolution of the universe." (Collected Works of Hugh Nibley, Vol. 4, Ch. 8, p. 367) Encyclopedia of Mormonism (speaking of the Nauvoo Temple, not the Salt Lake Temple:) "Prominent features of the stone walls were thirty tall, heavily ornamented pilasters, nine on each side and six on each end. Each pilaster was embellished by a large moonstone at the base and sunstone at the top. The moon- and Sunstones were bass-relief features, hand-chiseled in solid stone. A stone star also grace each pilaster. These cosmic symbols typified the three degrees of glory in the life to come." (Vol. 3, Nauvoo Temple.) Herman R. Bangerter: "We also have the Sun Stones, the Moon Stones, and the Earth Stones, which bring to our minds the Three Degrees of Glory, and that herein will be found the keys of the various kingdoms." Bangerter also likens the Big Dipper as unfailingly pointing out the North Star, and serves as a guide to the traveler across the uncharted wilderness and as guide through the journey of life which "will safely guide us back to our Father’s presence." (Temples of the Most High, pp. 257-258) (Notice he does not mention the Starstones.) So, there you have it. Whatever the meaning of all those symbols carved on the outside of the Salt Lake Temple, to me they represent the Lord teaching us through symbolism (as He does inside the temples) the beauty of the Gospel, the Plan of Salvation, the Restoration, and the sacred covenants we make. There are, of course, many other symbols on the walls of the temple. Next time you look at them, ponder their meanings as far as you are concerned. Take a tour of the Nauvoo Temple as it existed in 1846: References: "Exterior Symbolism of the Salt Lake Temple: Reflecting the Faith That Called the Place into Being," by Richard G. Oman, BYU Studies 36, No. 4 (1996-1997) pp. 36-39 and 52-55 The House of the Lord by James E. Talmage (1974 edition), pages 148-149 Scriptures: Ex. 13:21, Ex. 24:16; Lev. 16:2; Num.11:25; Num. 16:12; Ezek. 10:4; Matt.17:5; Ether 2:4, 14,; Acts 1:9; 3 Ne. 18:38; D&C 84:5; D&C 34:7. (Also D&C 45:45 and Luke 21:25-28. Go to Home Page by Wally and Frances Gray Temples article
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