https://www.exmormon.org/phorum/read.php?2,1984668,1984672,quote=1And when I say "CUT," I mean really, as in slice-your-flesh CUT.
Not to ake away from what Mormons go through in the present-day revision of the secret LDS temple ritual. In another thread, poster "wanderingangel" related her gawd-awful experience going through the so-called "House of the Lord" for her initial temple endowment:
"It was horrible. Every single element of the [temple] visit was tainted with carelessness and lack of love and compassion. One of the 70 was there that day, so the workers I think were star struck and focused on that, so it was easy to ignore me like I wasn't even there. EVERY ceremony had to be done multiple times because it was wrong with the grand finale of pairing me with the wrong man (NOT my husband) and trying to force me thru it anyway despite my protests that he was not my husband. I almost had to literally run away to stop it and they were rather angry with me for it, even after learning I was right.
"I remember sitting in the celestial room having been berated, lied to, scolded, pushed around and scoffed at for my lack of knowledge. I felt broken, deceived and worst of all, like I had been spiritually raped by a careless lover. . . .How could God reside in a house such as this? This surely cannot be a holy place after this. We were pulled aside by the presidency after it was over. He apologized to my husband, but not to me (after all women are second class citizens anyway) and impressed upon us the importance that we get sealed ASAP since we weren't planning to do it all in one day. It was utterly important to him, that we do this within 7 days. Like a shotgun wedding, after they finished raping me, I needed to get married to the church ASAP to make it all ok. The best part... I was expected to keep quiet about all of it. Isn't that what most abusers tell their victims? Having been a victim of domestic violence for years, I recognized those words and said whatever I had to get out of there asap. . . .
"I cried for days afterwards. The garmies were only a reminder of what had happened. . . . [They were] m like . . . a magical shield of shame. I stopped wearing mine, but my husband did too shortly after since it was destroying our marriage. Out of a sense of honor, I told the bishop I was going inactive."
("Future after a bad endowment?" by "wanderyingangel," Recovery from Mormonism" bulletin board, 5 June 2017)
The Mormon temple endowment is, even today, a bruising, backwards, belittling and barbaric experience.
And in another thread, RfM poster "azsteve" addressed the historically abusive Mormon Cult's temple ritual death "penalties."
"Since I left the church more than twenty years ago, I've always felt outrage, any time I think about the temple death threats that were a part of the Endowment ceremony until 1990. I remember feeling horrified in the moment, going through with it, and then stuffing it down, deep in to my psyche, pretending that it didn't really happen, immediately afterward.
"For years, I was somehow controlled by something that I dare not look at, even eventually not even seeing anything wrong or unusual about those parts of the ceremony. When I left the church, it was like throwing up a bad meal when I acknowledged this.
"I want to hold the church accountable for this publicly. I want to see these parts of the ceremony re-enacted on television, by people who feel as I do, while they publicly demand an apology from the church at the same time.
" . . . When I finally got up enough courage to talk about this topic (years ago), I got responses from both members and non-members alike that still surprise me. I expected at least from non-members to say something like '. . . Oh my god, you can't be serious. That's really what happens in there?' What I usually get is 'Oh, that's interesting,' and no questions or desire by them to even talk about it, or to ask more questions.
" . . . [C]hurch leaders should cower in shame if this becomes news, or that the public perception of Mormonism would change if this information became public knowledge? . . .
"How many of us here would feel some healing if the church were to make [an] apology (I know... it ain't ever gonna happen)?"
("Perspective On Temple Death Threats 'Penalties.' by "azsteve," RfM bulletin board, 13 September 2015)
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As bad as the Mormon temple ceremony has been in the relatively recent past, it is nothing like those the primitive, brutalized rituals of the "restored-gospel" Mormon God-blessed temple endowment years of its original, earlier years--where the LDS Cult's secret ceremonies in its "holy of holies" included the literal slicing the flesh of its participants.
Seriously.
Let's cut to the chase, so to speak:
In a previous thread, RfM poster "anagrammy" noted what was described as the gruesome nature of the original Mormon temple garments:
"Some years ago I did extensive research about the garments, just having a hunch that there must be more to the symbols than I knew. This is what I learned:
"The original stolen ceremony from the Masons included actual cutting of the symbols with a knife through the garment and the flesh. The marks were the scars.
"Joseph Smith insisted that female members go through this ceremony because he felt the oaths and threats would keep them quiet about polygamy . . . . When Emma learned that her breast would be cut, she said absolutely not. She said she would do it symbolically and showed Joseph how she had created the symbols using red thread on the appropriate spots where the cuts would have been. If you wear this and never take it off, she suggested, you would have accomplished the same thing.
"Joseph agreed, liking the idea that he could have everyone 'in uniform' in his army of saints.
"The red thread was replaced by white as the garment began to evolve so that it wasn't visible under white blouses, and it began to change and evolve to keep up with fashion."
"If you want sources, the academics among us might post them for you here."
("Re: References about Eliza Snow/Garmie Slits and Garments Having Been Created for Polygamy Oaths?," posted by "anagrammy," on "Recovery from Mormonism" bulletin board, 31 May 2011)
While I have not come across verification of some of the more lurid claims mentioned above--such as Emma allegedly not wanting to be physically cut and scarred in her breast area during her secret endowment as a warning to bend to polygamy--mention has been found (through assistance from other RfM posters, thank you) of actual physical cutting of the primitive LDS garment during the secret Mormon endowment ceremony, as well as of deliberate physical scarring of early Mormon temple goers involved in these barbaric rituals.
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--The Physical Appearance of Early Mormon Garments in Those Bygone Garment-Slitting Days--
Historian Fawn Brodie describes the garments worn by Mormons in the start-up temple ceremony--a ritual which she writes "for a time was kept completely secret [and] was reserved for the faithful, who believed it to be the summation of all spiritual blessings."
Brodie describes the Mormon underwear's physical characteristics:
"The men were stripped, washed, anointed and then, as in the Masonic ceremony, dressed in a special 'garment' which was held together with strings or bone buttons, metal being forbidden. . . . But it was shortly changed into an unlovely and utilitarian suit of underwear which the novice was instructed to wear always as a protection against evil."
(Fawn Brodie, "No Man Knows My History: The Life of Joseph Smith the Mormon Prophet" [New York City: Alfred A. Knopf, 1983], pp. 280-81)
This early version of Mormon temple garments was sexistly-designed, uncomfortable to wear and was, indeed, downright ugly.
LDS historian David John Buerger, in his book, "Mysteries of Godliness: A History of Mormon Temple Worship," writes on how the original, secret Mormon undergarments were made.
According to a description by Elizabeth Warren Allred (spouse of one of Joseph Smith's bodyguards), the introductory, secret Mormon undergarments were composed of "sufficient whole cloth" to produce an outfit which met Smith's directive that it contain "as few seams as possible," and which would allow for the cloth "[to be] cut without piecing."
Allred recorded that "[t]he first garments were made of unbleached muslin and bound with turkey red and were without collars. Later on the prophet decided he would rather have them bound with white. . . . Emma Smith . . . made . . . little collars [to give the garments a more finished look] . . . . The garment was to reach to the ankle and the sleeves to the wrists were always the same."
The initial production model of the Mormon temple garment was a male-only design, even though females were required to not only produce it but to wear it, too, as described below:
"'When Joseph Smith received the endowments and revelation from the Lord to be given to his people by authority, he also received instructions as to how to make this garment. None had ever seen anything like it and the sisters who made it were under his direction and when it was submitted to him, he said that it was right and the way it had looked to him and he accepted it.
"'This garment had a collar and it had strings to tie it and sleeves that came to the wrist, not to the hand, but about an inch above, and the leg came down to the ankle joint. This was the pattern given and it is right for Aunt Eliza Snow was the governess and seamstress in his house at the time the first garments were made and heard the instructions to the sisters.' (Zina Y. Card, 'Garments,' in 'Temple Instructions')"
This original garment was designed expressly for the male body, which eventually led Mormon women who were required to wear it to refashion it according to their own feminine tastes--a move that was stymied by the Mormon patriarchs who put themselves in charge of what women were allowed to wear:
"Because women were not originally intended to be a part of the endowment ceremony; when they were finally admitted, women received the same garment as the men. Women and men in the Church wore the very same garments until 1965. Thus, all Mormon pioneer women wore the men's garment, which were 100% cotton long-johns.
"As early as the 1890s, LDS women tried getting their own garment pattern, but to no avail:
"'Sister Zina D. H. Young submitted a knitted garment something like our garments which is made in the East and asked if such may be marked and have a collar put on it and used as our temple garment. It was decided by the First Presidency that such garments should not be used in lieu of the pattern given.' ("L. John Nuttall Journal," 8 December 1890, Vol. 3, p. 227)
"Church priesthood leaders made it very clear that there was only one pattern for making and wearing garments and they must never be altered:
"'Each individual should be provided with the endowment clothing they need. The garments must be clean and white, and of the approved pattern; they must not be altered or mutilated [i.e., changed by the women], and are to be worn as intended, down to the wrist and ankles, and around the neck. These requirements are imperative; admission to the Temple will be refused to those who do not comply therewith. (President Joseph F. Smith, 'Instructions Concerning Temple Ordinance Work,' President of the Salt Lake Temple 1898-1911)"
As if the initial Mormon garments weren't bad enough for women's tastes, Buerger goes on to describe its early versions as being made of "old style, coarse, unbleached, irritating material . . . ."
Eventully, some style changes were made to the garments, but they were still being marked up (i.e., slit) in the temple:
George F. Richards, president of the Salt Lake temple from 1921 to 1927, describes in his personal diary the physical characteristics of the garment, as it was discussed and modified in a meeting with the First Presidency:
"The subject of the garment was again brought up and considered and certain changes thought favorably of. The permissibility of dispensing with the collar, using buttons instead of strings, using the closed crotch and flop, and for the women, wearing elbow[-length instead of wrist-length] sleeves and leg length legs just below the knee."
Buerger provides a further breakdown of the above First Presidency directive to stake and temple presidents which dictated, in list form, that "certain modification" be done, to "the temple garment, . . . namely:
"'(1) Sleeve to elbow.
"'(2) Leg just below the knee.
"'(3) Buttons instead of strings.
"'(4) Collar eliminated
"'(5) Crotch closed. . . .
"'It is the [unanimous] mind of the First Presidency and the Council of Twelve that this modified garment . . . should be carefully preserved from mutilation and unnecessary exposure, and be properly marked.'"
Buerger provides further description of the uni-sex garment as originally conceived by Smith and faithfully produced and worn by faithful LDS men and women for years thereafter:
". . . [Former editor of the Mormon periodical the 'Times and Seasons'] Ebenezer Robinson recalled what he heard in Nauvoo before Smith's death:
"'We here state a few facts which came under our personal observation. As early as 1843 a secret order was established in Nauvoo, called the Holy Order, the members of which were of both sexes, in which we were credibly informed, scenes were enacted representing the Garden of Eden, and that the members of that order were provided with a peculiar undergarment called a robe. "It was made in one piece. One the right breast is a square, on the left a compass, in the center a small hole, and on the knee a large hole." That was the description of that garment as given to the writer in Nauvoo, in Joseph Smith's lifetime.'"
(Elizabeth Warren Allred, recollection published in history of Eliza Monson [whose great-grandmother was Elizabeth Warren Allred], LDS archives; George. F. Richards, personal diary, 14 April 1923, and Ebenezer Robinson, published in "Return," 2, April 1890, p. 252, all quoted in David John Buerger, "Mysteries of Godliness: A History of Mormon Temple Worship" [San Francisco, California: Smith Research Associates, 1994], pp. 142-43, 137-38, 149, 152); see also artist renderings of the early Mormon temple underwear and their evolution the present, at
http://www.5cense.com/13/spring/mormon_temple_garments.jpg)
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--Cutting a Hole in the Secret Mormon Endowment "Shirt" Then Faithfully Hiding It Away--
In the earliest reference to the secret ritual of garment slitting, George W. Robinson (the first secretary to the First Presidency and a member of the Danites) wrote that in the beginning version of the Mormon endowment ceremony (a ritual heavily purloined from Masonic temple rites and personally administered by Joseph Smith to a small, select circle of male followers), there were not only washings and anointings but also the literal cutting of the special underwear worn by those participating--underwear that was supposed to keep those adorned with it from ever dying at the hands of evil forces.
The garment slitting was so secret, in fact, that only dutiful Mormon wives of devout Mormon husbands who wore these "shirts" could handle them once they had been cut.
In his letter, Robinson wrote:
"After they were initiated into the lodge, they have oil poured on them, and then a mark or hole cut in the breast of their shirts, which shirts must not be worn anymore, but laid up to keep the Destroying Angel from them and their families, and they should never die. . . . No one must have charge of their shirts but their wives."
Excommunicated LDS historian D. Michael Quinn notes that "[f rom the 18th century to the 1840s, 'shirt' referred to an undergarment which was often worn with a separate, tight-fitting underpant reaching to the knees."
(George W. Robinson, letter of 8 August 1842, quoted in John C. Bennett, "The History of the Saints; or an Expose' of Joseph Smith and Mormonism" (Boston: Leland & Whiting, 1842], p. 247, reprinted in Buerger: "The Mysteries of Godliness," Chapter 3, p. 38; and D. Michael Quinn, "The Mormon Hierarchy: Origins of Power" [Salt Lake City, Utah: Signature Books, 1994], p. 635)
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--The Cutting of the Mormon Garment With a Knife Draws Blood, Cries of Foul and an Eventual Discontinuation of That Part of the Ritual--
About Mormon blood-letting in their temple rituals, author and former Mormon Martin Wishnatsky writes:
"In the 19th century, the knee mark was cut into the garment with a knife during the [Mormon temple] endowment. The cut occasionally slashed the flesh of the endowee, prompting an eventual outcry from the scarred participants that halted the procedure."
(Martin Wishnatsky, "Mormonism: A Latter Day Deception," Chapter Two, "The Princeton Stacks," at:
http://www.goodmorals.org/mormons/index.asp?poetlist=ChapterTwo.htm)
RfM poster, "Fetal Deity," offers evidence that garment slashing did, in fact, occur in early Mormon temple rituals and that in the process not only were marks cut into the garments, the skin of the temple goers was purposely cut in order to leave an identifying scar--and it was all done at the veil:
" . . . [T]o satisfy my 'morbid' curiosity I decided to try to find the earliest published references to the former, flesh-cutting practice carried out in the original Mormon endowment. I found a source . . . that dates to 1858. It is a book that contains the recollections of a woman who went through the temple then left the Church after discovering some of the many despicable acts carried out by Brigham Young, et al.
"The relevant quote is as follows:
"'A man behind the veil examined us, as to the passwords and grips Brigham had given us, and to whom we gave our "new name," received at the first anointing. Holes through the veil enabled him to see us when we could not see him, and also, to cut with a small pair of scissors, certain marks, beside others, the Masonic square and compass, upon the right and left breast of our 'garments,' and upon the right knee, a gash, deep enough to make a scar, by which we were to be recognized as Mormons. This gash upon the right knee is now often omitted, because many of the women object to it.'
"(Green, Kelson Winch, 'Fifteen Years Among the Mormons: Being the Narrative of Mrs. Mary Ettie V. Smith, . . .,' Chapter IV, 'Endowments,' pp. 48-49, at:
http://books.google.com/books?id=FT4qAAAAYAAJ&pg=PA48&dq=%2Bcut+%2Bscar+%2Bmormon+%2Bgarments&hl=en&ei=3djlTdn_M5KWsgOl2d3tBg&sa=X&oi=book_result&ct=result&resnum=5&ved=0CFQQ6AEwBA#v=onepage&q&f=false)
"The above passage basically confirms the Wishnatsky quote, but makes the slashing of the knee an INTENTIONAL part of the endowment (which was purposefully discontinued), and not an occasional 'accident' by an overzealous veil worker."
("Thanks, Steve, for That Nice Summary of the Early History of the Mormon Temple Garment," posted by "Fetal Deity," on "Recovery from Mormonism" bulletin board, 1 June 2011, original emphasis by poster)
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--In the Process of Cutting the Mormon Temple Garment, the Knee of Its Wearer Was, In Fact, Purposely Sliced--
Brodie describes how the early Mormon garment was cut during the endowment ceremony, how that cutting involved the actual slashing of the wearer's knee--and how offended Mormon women ultimately put a stop to this gruesome element of the ritual:
"The Masonic square and compass were cut into the garment on the breast and a slash was made across the knee. In the beginning, the cut across the knee was apparently deep enough to penetrate the flesh and leave a scar but this practice was eventually abandoned as a result of protests from the Mormon women. There was also a slash in the garment across the abdomen, symbolic of the disemboweling that would be the fate of anyone who revealed the sacred secrets."
(Fawn Brodie, "No Man Knows My History: The Life of Joseph Smith, the Mormon Prophet" [New York City: Alfred A. Knopf, 1983], p. 281)
Significantly, Masons have a reported history of physically cutting candidates petitioning for admission into the Lodge.
This cutting ritual is said to be done within the Mason tradition (like the Mormon tradition which derives directly from the Masons')--one which warns of bodily mutilation should initiates reveal the secrets of their rituals:
"Masonry swears its members to secrecy with grisly, anatomically explicit oaths. A Master Freemason must 'promise and swear, that I will not write, print, stamp, stain, hew, cut, carve, indent, paint or engrave' the mysteries of his order "under no less penalty than to have my throat cut across, my tongue torn out by the roots, and my body buried in the rough sands of the sea,' according to one version of the oath. 10th-degree Masons 'consent to have my body opened perpendicularly, and to be exposed for eight hours in the open air, that the venomous flies may eat my entrails' if they talk. Even the Shriners, a 'fun' order, may incur 'the fearful penalty of having my eyeballs pierced to the center with a three-edged blade.' . . .
"Successful candidates are invited to the Lodge for initiation. There are three basic degrees: Entered Apprentice, Fellow Craft, and Master Mason.
"Each has its own ritual.
"Entered Apprentice candidates begin by taking off their clothes to prove their gender (women may not become Masons). In practice, this means taking off the pants and any jacket. Underwear and shirt are kept on, but the shirt is unbuttoned and pulled down to bare the left arm, shoulder and breast.
"The candidate is hoodwinked (blindfolded). A cabletow (rope) is placed around the neck. (The Lauterer catalog's hoodwink is simply a standard, black satin half-face mask--without eyeholes--secured with an elastic string. The cabletow is a heavy blue rayon cord with tassels at both ends.) Ideally, the cabletow is supposed to have four strands to symbolize the four senses (they don't count touch).
"The candidate is escorted to a room where three candles are burning. One of the lodge members takes a mason's compass or other sharp instrument and pricks the candidate's bared skin. The candidate is instructed to recite a formula to the effect that what he desires most is light. The other Lodge members remove his hoodwink and cabletow. Before the candidate are three candles. He is told that the candles represent the sun, the moon, and the master of the Lodge."
("How to Crash the Freemansons," by "Klark of the Kent Team")
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--The Early Mormon Temple Garment Was Cut During the Secret Temple Ritual as a Way to Protect Its Wearer from Evil--
The slicing of the Mormon temple garment was part of the early Mormon endowment ritual that supposedly made it a shield against harm for its wearer.
Buerger writes:
"The topic of the garment's protecting and healing powers became the subject of discussion during the winter months of 1845-46 when ordinances were performed in the Nauvoo temple. William Clayton recorded remarks about the garment made during the 21 December 1845 meeting of the Quorum of the Anointed. First, George A. Smith spoke of the importance of wearing a properly made garment night and day:
"'[George A. Smith speaking]: . . . Our garments should be properly marked and we should understand those marks and we should wear those garments continiually, by night and by day, in prison or free and if the devils in hell cut us up, let them cut the garments to pieces also, if we have the garments upon us at all times we can at any time offer up the signs.'"
Smith added that, along with fellow missionary Elder Woodruff, it was "a good thing for us to put on our garments every day and pray to God, and in private circles, when we can do so with safety."
(Buerger, "Mysteries of Godliness: A History of Mormon Temple Worship," pp. 146-47)
Brodie notes that "the [Mormon] novice was instructed to wear always [this garment] as a protection against evil."
(Brodie, "No Man Knows My History," p. 281)
This early, in-temple ritual of cutting the garment in order to provide for the wearer's personal protection from the onslaughts of Satan was later discontinued at the veil and instead performed in the temple's washing-and-anointing room.
Buerger notes:
"Shortly after the Salt Lake temple's dedication in 17 October 1893, [Mormon Church president Wilford] Woodruff met with the Council of the Twelve and the Church's four temple presidents, spending 'three hours in harmonizing the different m[odes] of ceremonies in giving Endowments.' The following year the First Presidency sent a letter to all temple presidents, portions of which read:
"'It has been the practice to mark [i.e., cut] the shirt [i.e., undergarment], but we think this unnecessary as it is not strictly part of the Temple clothing. The marking of the garment should be done in the washing room and not at the veil; and the greatest care should be taken to see that no person is permitted to leave that room wearing an unmarked garment."
(Buerger, "Mysteries of Godliness," pp. 128-29)
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--In Addition to the Square and Compass Markings, Physically Slitting the Mormon Temple Garment Was Secretly Taught by Early Mormon Leaders as Representing the Crucifixion Wounds in the Body of Jesus--
In the December 1845 meeting dealing with Nauvoo temple ordinances, Mormon leader George Miller declared that "the apostle] Paul said he bore in his body the marks of the Lord Jesus Christ, which was as plainly as he dare allude to thdse things in writing. But the marks Paul alluded to were just such as we now have on our garments."
(quoted in Buerger, "Mysteries of Godliness," p. 147)
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--The Early Temple Garments (Complete with Slits and Other Marks) Were Part of the Officially-Required Identification for Recognizing Faithful Mormon Polygamists--
"[The] creation and wearing of secret garments . . . were a result of Smith's polygamous affairs. It started with the secret circle of men that accepted and practiced his plural wife doctrine. It was his way of setting them apart from monogamous men.
"It was originally the 'uniform' required for men to perform spiritual wifery. ('Emma Hale Smith Biography,' p. 140: 'After being involved in the construction and design of the garments, the building of the temple, and hearing about their place in the endowment in the Relief Society (by Smith), why had women not been admitted to the Endowment? Joseph taught that a man must obey God to be worthy of the endowment and that a wife must obey a righteous husband to merit the same reward. Until Emma could be obedient to Joseph (see D&C Sec. 132) and give him plural wives, she could not participate in the endowment ceremonies, yet Smith taught her that the endowment was essential for exaltation'").
("Mormon Underwear Garments," under, "The Mormon Temple as a Lasting Relic of Polygamy: Creation and Wearing of Secret Garments")
*****
--Those Irksome "Points" of History--
Exposing the slitting of Mormon temple garments and the deliberate physical scarring of endowment participants might be considered, well, a knife in the back to true believers, but what it really was was a knife in their knee.
No wonder Mormons have changed their secret underwear fashion statements over the years.
After all, what Mormons would want to 'fess up that:
(1) temple Mormons, behind their temple walls, used to slice their sacred temple underwear in order to guarantee themselves divine protection; and
(2) did the cutting of both cloth garment and human flesh in order to secretly identify faithful Mormon men to fellow temple LDSers as devout multi-wifers, as well as to identify faithfully-scarred Mormon women?
Lordy, the truth cuts deeply, don't it? :)
*****
Related thread: "Early Mormon Temple Delights: Full Nudity, Alleged Sex Acts, Washings in Whiskey, Gluttonous Temple Birthday Parties with Virgins and Other Fleshly Frolics for the Endowed Faithful," posted by Steve Benson, "Recovery from Mormonism" bulletin board, 26 November 2012, at:
http://exmormon.org/phorum/read.php?2,717490)
Edited 3 time(s). Last edit at 06/06/2017 08:06PM by steve benson.