KING OF CUPS

Fig. 59.1. Pamela Colman Smith, King of Cups, from the Rider-Waite-Smith Tarot deck, 1st ed. (London: William Rider & Son, 1909), chromolithograph.

Fig. 59.2. Josh Baird, King of Cups, from the Sego & Salt Tarot, 1st ed. 

KING OF CUPS : "1844: APOSTLES OF THE RESTORATION"

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THE TRADITIONAL TAROT

KEY IDEAS: Advisor, Balance between head and heart, Compassionate, Counselor, Devoted, Diplomatic, Emotionally balanced, Wisdom. REVERSED: Anxious, Cold, Emotionally manipulative, Inner feelings, Moodiness, Overwhelmed, Repressed, Selfish, Withdrawn.

ALTERNATIVE TITLE/S: The Artist

CARD INTRODUCTION: The King of Cups is a kind soul who finds strength in sensitivity. Whether because of age, personality quirks, hard work, or life circumstances, the King of Cups brings a lot of maturity to relationships and is able to look at their own feelings (and the feelings of others) with discernment. The analytical and emotional faculties are very well-balanced here. A connection with this energy makes it easier to extend grace to yourself and others. The King of Cups is a master of emotional intelligence who turns that mastery outward, focusing on responsibility to the broader world. This energy suggests encouraging others to act in caring ways, modeling vulnerability, and offering one’s understanding of love to the collective. You can embody the King of Cups by connecting with someone after an emotional moment. Maybe the emotional moment was yours and you’re looking for some support; maybe the emotional moment was theirs and you’re in the position to give validation, advice, and gentle reflection. Either way, you can channel the King of Cups by creating a space where it’s possible to engage with feelings in a way that’s both caring and reality-based. 

With the King of Cups, you have the mingling energies of Air (the element associated with King cards) and Water (the element associated with Cups cards). Think of ocean breezes for a sense of what this card’s energy feels like.

Eden Gray’s The Tarot Revealed, published in 1960, gives the following description for the King of Cups: “This represents a man with light brown hair and hazel eyes. He is a man of business, law, or divinity. He may be a bachelor. Friendly, of creative intelligence in the arts and sciences. He is disposed in favor of the subject of the reading. Kindness, liberality, generosity.”  —Sara K. S. Hanks, Cottonwood Tarot

QUOTES: 

1. "Your intellect may be confused, but your emotions will never lie to you." — Roger Ebert 

2. "I don't want to be at the mercy of my emotions. I want to use them, to enjoy them, and to dominate them." — Oscar Wilde 

3. "The measure of a man's maturity is his ability to remain calm in the midst of a storm." — Marcus Aurelius 

4. "Compassion is not a relationship between the healer and the wounded. It's a relationship between equals." — Pema Chödrön 

5. "I’ve learned that people will forget what you said, people will forget what you did, but people will never forget how you made them feel." — Maya Angelou

6. "The heart has its reasons which reason knows nothing of." — Blaise Pascal 

7. "Deeply listening is a kind of magic. It’s the way we allow ourselves to be changed by the other." — Meryl Streep 

8. "You must be like water. Soft and flexible, yet able to wear away the hardest stone." — Bruce Lee 

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SEGO & SALT TAROT

"Freemasonry is one of the strongest binding contracts that exists between man and man.” —John Taylor, Mormon Apostle & Prophet¹

THE FOUNDATION: “Now therefore ye are no more strangers and foreigners, but fellowcitizens with the saints, and of the household of God; And are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone; In whom all the building fitly framed together groweth unto an holy temple in the Lord” —Eph. 2:19–21²

CELESTIAL MASONRY: The author expresses a firm conviction that analyzing Freemasonry is essential for a deeper comprehension of Joseph Smith’s life and the evolution of the Latter-day Saint movement. He observes that the correlations between the practices of early Mormonism and contemporary 19th-century Masonry are quite extensive. Furthermore, he argues that nearly every major development within the Church following Smith’s formal initiation into Masonry on March 15, 1842, displays some level of Masonic influence or connection.

The author maintains that there is no doubt that the LDS ritual known as the Endowment—which Smith first presented to men who were already Masons—was directly stimulated by Masonic tradition. While he acknowledges that other spiritual influences may have played a role, he asserts that the parallels between the Masonic and Mormon rites are so unmistakable and dominant that a "dependent relationship cannot be denied." The resemblance is so profound that at least one commentator characterized the LDS Endowment ceremony as "Celestial Masonry."³

ALCHEMICAL REFERENCES IN FREEMASONRY: The author explores the enduring presence of solar and lunar imagery within Masonic lodges, noting that both celestial bodies serve as symbolic sources of enlightenment. Historically, during the 1700s and 1800s, certain groups operated as "full moon lodges," scheduling their gatherings to coincide with the lunar cycle to provide natural illumination for members traveling home in an era before public street lamps.

The text draws a parallel between the alchemical "transmutation of a base metal (lead) into a noble metal (gold)" and the moral refinement of a practitioner. This process of "purification" mirrors the progression of a Mason toward personal excellence. Specifically, the author equates the "alchemical process" with the experiences of the third degree, where a "new Master Mason" undergoes a "symbolic resurrection," being "reborn" following the ritualistic "death of the old Master." This represents a "never-ending cycle of life, death and rebirth" fueled by the "education of a Mason" as he masters the lessons of each degree.

Furthermore, the author references the "alchemical masterpiece Splendor Solis, (1582)" to illustrate the "union of the sun and the moon." In this manuscript, the "White Queen can be seen standing on the moon" while the "Red King standing on the fire of the sun" represents the merging of opposing forces, with "both moon and sun" suspended above them. The specific "colours" used in these depictions are vital to the "alchemical process." Ultimately, the author concludes that the "rich symbolism of the sun and the moon" remains a potent tool for those seeking a "deeper understanding" of the Master Mason degree and its themes of "symbolic resurrection."

JOSEPH SMITH, MASTER MASON: During the period between 1842 and 1844, a significant intersection of religious and fraternal history occurred in Nauvoo, Illinois. On March 15, 1842, the Grand Master of the Grand Lodge of Illinois, Abraham Jonas, officially established a Masonic lodge within the city. While several members of the Latter-day Saint community had previously affiliated themselves with the Masonic fraternity in other locations, Joseph Smith had remained outside the organization until this time.

His progression through the Masonic degrees was exceptionally rapid; he received his initial "initiation into Freemasonry on 15 March" and was "raised a Master Mason the following day" under the Grand Master's special authority. As part of their ritual and symbolic tradition, these "Masons wore aprons," a practice intended "to symbolically protect their clothing" while representing the labor and moral purity associated with the craft.

THE NAUVOO MASONIC LODGE: The Nauvoo Masonic Lodge remains one of the most intriguing chapters of early Latter-day Saint history, representing a rapid and unprecedented expansion of Freemasonry on the American frontier. Formally organized on March 15, 1842, by Abraham Jonas, the Grand Master of the Grand Lodge of Illinois, the lodge was established at a time when the city of Nauvoo was becoming a major cultural and political center. On that same day, Joseph Smith was initiated as an Entered Apprentice, and he was famously raised to the degree of Master Mason "at sight" only one day later.

The growth of the lodge was explosive; within a short period, the Nauvoo fraternity boasted hundreds of members, eventually outnumbering the membership of all other Illinois lodges combined. This surge in numbers—coupled with the construction of a dedicated Masonic Hall that served as a hub for civic and religious life—created significant tension with the Grand Lodge of Illinois, which eventually led to the suspension of the Nauvoo charter. Historically, the lodge is most often discussed for its proximity to the development of the temple endowment ceremony. While scholars and historians continue to debate the exact nature of the relationship between Masonic ritual and Latter-day Saint liturgy, it is undeniable that the symbols of the craft, such as the Masonic apron, became part of the material culture of the era. Ultimately, the Nauvoo Masonic Lodge functioned as a vital social bridge, connecting the Saints to a broader American fraternal tradition while reinforcing the internal unity of the community.

IMAGE: Joseph Smith's personal Masonic apron, shown here, was made of silk backed with muslin. (Courtesy Community of Christ Library-Archives, Independence, MO. Photograph by Val Brinkerhoff.)

Fig. 59.3. Anonymous, The Lamentation around the Remains of Christ, late sixteenth century, oil on wood, 103 x 73.5 cm, Museum of Notre-Dame à la Rose Hospital, Lessines, Belgium.

THE REBIS: Through a symbolic and intimate convergence, the celestial forces of the solar and lunar realms join to produce the "Rebis." This figure is frequently characterized as a "Divine being that has both male and female qualities," serving as a profound "reconciliation of spirit and matter." It represents the ultimate alchemical achievement: the unification of opposing dualities into a single, perfected essence. By merging the active, masculine energy of the sun with the receptive, feminine nature of the moon, this entity embodies a state of wholeness where the physical and the metaphysical are no longer at odds but are harmoniously integrated.

THE ANDROGYNE: The concept of the androgyne—derived from the Greek terms for man (andros) and woman (gune)—describes a being that embodies both masculine and feminine essences. This idea finds a scriptural parallel in the book of Genesis, which declares: “So God created man in his own image, in the image of God he created him. Male and female he created them” (Genesis 1:27). Under this interpretation, the original human creation was a singular, dual-gendered entity from which both Adam and Eve emerged.

An extraordinary physical representation of this theology exists in Belgium at the Museum of Notre-Dame à la Rose. Within their collection is a late 16th-century painting titled "The Lamentation around the remains of Christ," likely originally requested by Augustinian nuns. During a restoration project in the 21st century, experts uncovered a hidden layer of paint on the upper body of Jesus. Beneath this concealment, the figure of Christ was revealed to have distinct female physical traits, including breasts and softer, feminine anatomical curves. This striking imagery, emphasized by the placement of a finger upon the breast, serves as a powerful symbol of "divine spiritual breastfeeding," portraying the Savior as a source of universal, maternal nourishment. The "Nursing Christ" or "Maternal Christ" was a recurring theme in medieval and Renaissance mysticism (notably in the writings of Julian of Norwich), suggesting that the divine nature transcends human gender binary to provide total care for humanity.

Fig. 59.4. John Harris, Third Degree Tracing Board, 1845, hand-colored lithograph, United Grand Lodge of England, London. This design represents the "Master Mason" degree, featuring the coffin of Hiram Abiff and various emblems of mortality. Source: Wikimedia Commons.

MASONIC TRACING BOARD: Masonic tracing boards function as illustrated encyclopedias that display the various icons and hallmarks of the fraternity. In their early history, these symbols were simply sketched in chalk upon the floor of a meeting space or tavern and scrubbed away once the assembly concluded. As the organization transitioned into dedicated buildings, these ephemeral drawings were replaced by durable, artistically rendered boards that could be easily stored or displayed.

Today, these boards serve as essential educational tools during the lectures presented after each ceremony. An expert member uses the imagery to decode and explain intricate Masonic principles to initiates. Furthermore, they act as a visual reference for long-standing members, reinforcing the philosophical lessons encountered throughout their progression. Ultimately, each of the three distinct levels—Entered Apprentice, Fellowcraft, and Master Mason—utilizes its own specific board to condense complex moral teachings into a single, navigable symbolic map.

Fig. 59.5. Unknown artist, Masonic initiation, Paris, 1745, ca. 1805, hand-colored engraving, 25.5 x 37.5 cm, Musée Carnavalet, Paris. Based on an original 1745 engraving by Gabanon. Source: Wikimedia Commons.

THE CALL: In early February 1835, following a musical performance by the Young brothers, Joseph Smith announced a divine prompting that the time had arrived to formally appoint twelve apostles. Although the three primary witnesses of the Book of Mormon—Oliver Cowdery, David Whitmer, and Martin Harris—had been tasked with identifying these leaders as early as 1829, Smith clarified that the spiritual timing had only just become appropriate. On February 14, the community gathered to witness these witnesses select a group of men whose ages ranged from 23 to 35. This original Quorum included Lyman Johnson, Brigham Young, Heber C. Kimball, Orson Hyde, David W. Patten, Luke Johnson, William E. McLellin, John F. Boynton, Orson Pratt, William Smith, Thomas B. Marsh, and Parley P. Pratt.

These men were seasoned in their faith; all had completed previous missions, and the majority had participated in the grueling Zion’s Camp expedition the prior year. During their formal ordinations, they received expansive blessings. Heber C. Kimball recounted that these pronouncements “predicted many things which should come to pass, that we should have power to heal the sick, cast out devils, raise the dead, give sight to the blind, … remove mountains, and all things should be subject to us through the name of Jesus Christ.” Despite these promises of power, the gravity of their calling was underscored by Oliver Cowdery, who warned them to “be prepared at all times to make a sacrafice of your lives, should God require them in the advancement and building up of his cause.” He challenged the new apostles to pursue a literal, personal witness of the divine, urging them to “never cease striving until you have seen God, face to face.”

The calling of the Twelve Apostles in 1835 marked a major step in the organizational transition of the Church from a small group of believers into a structured ecclesiastical body. Many of these men would go on to lead the Church's westward migration, though several would also eventually leave the faith during the turbulent years in Kirtland and Missouri.

Fig. 59.6. Basil Valentine, woodcut illustration from Azoth (Frankfurt, 1613). Source: Deutsche Fotothek, via Wikipedia.

THE SUN & MOON: In the realm of alchemy, the act of creation is viewed as impossible without the merging of contrary forces. The moon, associated with silver, symbolizes themes of fertility, the return to life, and eternal existence. Characterized as a feminine element and personified as the White Queen, the moon is meant to be integrated with the sun to achieve a state of perfect equilibrium. This "marriage between the sun and the moon" represents a productive union and subsequent renewal. This duality is even reflected in certain Christian artworks where both celestial bodies appear flanking the cross to signify the "resurrection of the Divine."

Conversely, the sun—linked to gold and the masculine energy of the Red King—represents the inherent "Divine spark of man." This partnership is essential for grasping the cyclical nature of existence, mirroring the sun's daily journey: rising in the east to provide light, setting in the west, and eventually emerging once more from the shadows. While the sun governs the day, the moon serves as a guide through the "uneasy dark night," removing total obscurity. Folklore suggests the full moon possesses the power to alter human temperament and oversee the mystical workings of "witches and magicians." Ultimately, through their symbolic "sexual union," the solar and lunar forces generate the "Rebis," which is "sometimes referred to as a Divine being that has both male and female qualities, a reconciliation of spirit and matter."

The concept of the Sun and Moon on the Masonic Tracing Board (specifically the First Degree) often represents the "Lights" of the Lodge, reminding the initiate of the need for both objective logic (the Sun) and subjective intuition (the Moon) to find true wisdom.

THE REBIS: The Rebis—a term originating from the Latin res bina, which signifies a "dual or double matter"—represents the final achievement of the alchemical "magnum opus," or the great work of transformation. This state is reached only after an individual has navigated the grueling phases of decay and refinement, successfully isolating conflicting internal traits.

Once these opposing qualities are purified, they are fused back together into a form often depicted as a "divine hermaphrodite." This figure serves as a visual "reconciliation of spirit and matter," characterized as a singular "being of both male and female qualities." This duality is most famously illustrated by a "single body" possessing both a "male and female head." In this symbolic system, the "sun and moon" act as the celestial counterparts to these masculine and feminine halves, mirroring the relationship between the alchemical "Red King and White Queen."

In many traditions, the Rebis represents the "Philosopher's Stone" in human form. It is the moment where the seeker no longer perceives the world through the lens of "us vs. them" or "physical vs. spiritual," but sees the underlying unity of all existence.

Fig. 59.7. Woodcut of the Rebis from Theoria Philosophiae Hermeticae by Basilius Valentinus (Hanau, 1617). Source: Wikimedia Commons.

Fig. 59.8. Particularia ("Particulars"), from the Splendor Solis, 1582. Illumination on vellum. MS Harley 3469, f. 10, British Library.

VIA UNIVERSALIS PARTICULARIBUS INCLUSIS: One particular illustration within the sixteenth-century manuscript known as the Splendor Solis bears the inscription "Via Universalis Particularibus Inclusis." Scholars interpret this plate as a visual representation of "individuation," a concept defined by Carl Jung as the lifelong psychological process through which a person gains a comprehensive understanding of themselves. This journey involves reconciling one's internal, "inborn capacities"—including both biological and psychological traits—with their external "situation in the outer world," such as their "family, race, culture, history."

The Splendor Solis functions as a collection of "imaginal plates" where every image is "both complete in itself and a part of a sequence." These illustrations often depict "specific situations" that appear "faintly familiar" initially but reveal themselves to be increasingly "mysterious and evocative" upon closer inspection. The term "Via Universalis" serves as an alchemical designation for the archetypal "Journey" or "Way"—similar to the "Tao" or the "strait and narrow way"—that directs an individual toward a "source or center" that is deeply "felt, but only dimly perceived."

Crucially, the "particularia" of this universal path is composed of countless "separate facts, events and details" that make up a person's existence. The true "Way lies in the events of our continuing ordinary daily lives." An individual's awareness of this path can span from a hard-won "understanding of its symbolic meaning" to the involuntary, "unknowable constancies of breath and heartbeat." Every small detail of human experience acts as a "particularium of the whole Way," suggesting that the universal journey is found within the collection of specific, everyday moments.

The phrase Via Universalis Particularibus Inclusis translates roughly to "The Universal Way, including the particulars." In alchemical philosophy, this suggests that the "Great Work" is not achieved by escaping reality, but by finding the divine or universal patterns hidden within the mundane details of physical life.

LEADERSHIP AND MEMBERSHIP STATISTICS:

• Excommunication and Reinstatement: Among the original twelve Mormon apostles, eight were eventually excommunicated. Of those eight, three individuals were later readmitted to their positions.

• Masonic Status Unknown: Five specific early leaders—John Boynton, William M'Lellin, Luke Johnson, David Patten, and Thomas Marsh—either passed away or were removed from the church prior to the 1841 founding of the Nauvoo Masonic Lodge. Consequently, it remains unconfirmed whether they were ever members of the fraternity.

• The Five Masonic Prophets: The initial five presidents of the Church—Joseph Smith, Brigham Young, John Taylor, Wilford Woodruff, and Lorenzo Snow—were all initiated into Freemasonry while residing in Nauvoo. This means that for the first 71 years of its history, the Church was presided over by men who were also Masons.

• Widespread Apostolic Participation: Excluding the five who died or left early, at least 15 apostles reached the rank of Master Mason, including Joseph Smith. By July 1844, nearly the entire upper hierarchy, including the First Presidency and the Quorum of the Twelve, were Master Masons. This reflected a broad effort during the Nauvoo era to initiate as many men as possible into the lodge.13

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CHRONOLOGICAL TIMELINE:

1830 – 1839: Early Organization and Departures

• 1830: Heber C. Kimball is raised to Master Mason at Victor Lodge #303.

• 1835: The Three Witnesses officially call the original Twelve Apostles.

• 1837: John Boynton is removed for apostasy; his Masonic standing is not recorded.

• 1838: William M'Lellin is excommunicated for apostasy. On April 13, Luke Johnson is also removed (though he would return in 1846). On October 25, David Patten is killed during the Battle of Crooked River. The Masonic status of all three remains unknown.

• 1839: On March 17, Thomas B. Marsh is excommunicated for apostasy (later readmitted in 1857). His Masonic standing is unknown.

  
  

1841 – 1842: The Establishment of the Nauvoo Lodge

• Oct 15, 1841: The Masonic Lodge in Nauvoo is officially founded.

• Dec 29-30, 1841: Hyrum Smith's office serves as the site for the initial lodge gathering.

• Mar 15-16, 1842: Installation ceremonies take place. While waiting for a dedicated hall, the lodge met in the upper room of Joseph Smith's red brick store and, by 1844, at Henry Miller’s residence. While Alexander Mills’s tavern was nicknamed a "Masonic Hall Tavern," it was used only for social gatherings rather than formal meetings.

• April 1842: A wave of apostles are raised to Master Masons: Brigham Young and Willard Richards (April 9), Amasa Lyman (April 12), William Smith (April 13), John E. Page (April 23), Lyman Wight (April 28), and Wilford Woodruff (April 29).

• May – June 1842: George A. Smith becomes a Master Mason on May 21. By June 16, Lyman Johnson has completed his first two degrees.

  
  

1843 – 1844: Consolidation and Dedication

• Jan 18, 1843: Orson Hyde becomes a Master Mason in the Nauvoo Lodge, having taken his first two degrees elsewhere.

• Apr 11, 1843: Orson Pratt is raised to Master Mason following his return to the church.

• June 24, 1843: The cornerstone is placed for the official Masonic hall at Main and White streets.

• July 10, 1843: Parley P. Pratt begins his Masonic initiation.

• Apr 5, 1844: The three-story Masonic hall is dedicated. The top floor is strictly for lodge business, while the rest of the building hosts community events like theater, trials, and funerals.

• July 1844: John Taylor is raised to Master Mason on July 15, followed by Parley P. Pratt on July 30.¹³

RELATED CONTENT

9 O’CLOCK TOAST: The "Nine O'Clock Toast" stands as a venerable custom within the Masonic fraternity, maintained consistently for several centuries. Whether gathering informally at a local tavern or meeting under the dire circumstances of global conflict, members pause at precisely 9:00 p.m. to lift a glass in tribute to their "Absent Brethren"—those fellow Masons unable to attend the gathering. This ritual provides a global sense of solidarity, ensuring that every member, regardless of their location or current circumstances, is being consciously remembered by their peers at that exact hour.

The specific timing of nine o'clock carries deep symbolic weight within the craft's rituals. At this moment, the clock's hands create a ninety-degree angle, effectively carving out a "fourth part of a circle." This geometric configuration serves as a poignant visual metaphor: the fraternity’s "Mystic Circle" remains unfinished so long as members are missing. The vacant quarter of the circle, formed by the clock's hands, represents those who are away, emphasizing that the brotherhood is only truly whole when all are accounted for.¹⁴

MASTER MASON VS. THE 33RD DEGREE: The claim that Brigham Young attained the 33rd degree of Freemasonry is historically inaccurate. Technically, the 33rd degree is an auxiliary rank within the Scottish Rite, and it would have been an impossibility for Young to receive it. The degree was not even introduced to the Illinois lodges—the only ones Young had access to before the Saints migrated to Utah—until 1857, which was well after his departure. Furthermore, the 33rd degree was not formalized in the United States until the early 1850s through the efforts of figures like Albert Pike and Dr. Albert G. Mackey.

To understand this, one must grasp the structure of Masonic "appellate bodies." Although being a 33rd-degree Mason may sound prestigious, such a member possesses no more actual authority within the fraternity than a standard Master Mason (the 3rd degree). All appellate bodies are governed by the Grand Lodge of a specific state or territory, and that Grand Lodge is composed of the Master Masons within that jurisdiction. The most significant position a member can occupy is Grand Master, an office for which the only prerequisite is being a Master Mason. Consequently, the Master Mason degree remains the highest possible rank; all other degrees are considered "appendages" to it rather than superior levels, despite how they are often mischaracterized in popular culture.

This distinction is crucial because critics sometimes suggest that early Church leaders were involved in "high-level" clandestine Masonic activities. In reality, their involvement was limited to the "Blue Lodge" (the first three degrees), which was the primary social and civic expression of Masonry in Nauvoo.¹⁵

FREEMASONRY IN UTAH: The establishment of Freemasonry in the Utah Territory did not occur until 1872, a necessary step before any higher appellate bodies of the Scottish Rite could be organized. Although Latter-day Saints made at least two unsuccessful efforts to establish their own Grand Lodge—one involving a lost application to the United Grand Lodge of England and another rejected by a Grand Lodge in Mexico—Masonic practice was largely absent among the Mormon population in Utah during Brigham Young's leadership. When the Grand Lodge of Utah was finally established in 1874, it implemented a formal prohibition against Mormon membership. This ban was so restrictive that it even barred Mormon Masons from other regions from visiting Utah lodges, a policy that remained in effect in some capacity until 1984.

Consequently, it would have been physically and politically impossible for Brigham Young to obtain a 33rd-degree designation while living in Utah. Since this rank is an honorary title bestowed by a vote of existing members, it is highly improbable that such a distinction would have been granted to Young, who was viewed with significant hostility by the general American public and the Masonic leadership in Utah. Most decisively, there is no documentary evidence in the archives of either the Northern or Southern Jurisdictions of the Scottish Rite to suggest he ever received the degree. While early Masonic records were occasionally spotty, the registries from the mid-19th century are remarkably thorough, and they contain no mention of Brigham Young.

The tension between the Grand Lodge of Utah and the LDS Church was a defining feature of Utah's social landscape for over a century. The 1984 resolution finally ended the formal "Mormon ban," allowing practicing members of the Church to join Utah lodges for the first time since the pioneer era.¹⁵

THE SHARED SYMBOLS OF MORMONISM & MASONRY: Research into the intersection of Latter-day Saint and Masonic imagery suggests that many icons central to both traditions appeared in Church records years before Joseph Smith joined the Masonic fraternity. For instance, the "All-Seeing Eye" was referenced as early as 1828 in the Book of Mormon as God's "all-searching eye," and again in 1836 by John Whitmer. Similarly, the "Handclasp" was utilized in 1839 and 1840 as a specific "key" for discerning the nature of spiritual messengers and as a formal "right hand of fellowship."

The phrase "Holiness to the Lord" was designated as a temple inscription as early as 1833, nearly a decade before the Nauvoo Lodge was formed. Furthermore, the symbol of the "Bee"—representing industriousness—appeared in the 1829 translation of the Book of Mormon under the name "deseret" and was later reinforced in early Church periodicals. These examples indicate that while these symbols are hallmarks of Masonry, they had already been integrated into the spiritual vocabulary of the Saints independently.

Early Church leaders frequently characterized Freemasonry as a fragmented or "apostate" version of an ancient, original Priesthood. In 1842, both Willard Richards and Heber C. Kimball suggested that Masonry derived its origins from the Priesthood, with Kimball noting that Joseph Smith viewed the fraternity as a system "taken from priesthood."

By 1843, Benjamin F. Johnson recorded Smith’s view that contemporary Freemasonry was a corrupted form of the original "endowments," much like various denominations were viewed as corrupted forms of original Christianity. This perspective was echoed by Joseph Fielding, who described the newly revealed temple ordinances as the "true origin" of what Masonry attempted to preserve. Decades later, Kimball maintained this stance, asserting that while Masonry retained small fragments of truth, the restored Church possessed the "real thing."

This "restorationist" view of Masonry was common among the Nauvoo Saints. They did not see themselves as "borrowing" from a secular fraternity, but rather "reclaiming" ancient truths that they believed had been preserved, albeit in an altered state, within the Masonic tradition.¹⁶

Fig. 59.9. William W. Major, The Prophet’s Final Charge to the Twelve, 1844, ca. 1845, oil on canvas. Courtesy of Church History Museum, Salt Lake City.

THE LAST CHARGE: In the spring of 1844, a pivotal assembly took place where Joseph Smith delivered his final instructions to the Apostles. Reflecting on this event years later, Wilford Woodruff—the final living witness of that meeting—felt a profound obligation to share his testimony with the world. He recounted that during the winter of 1843–44 in Nauvoo, the Prophet spent several days with the Twelve, administering their spiritual endowments and teaching revealed doctrines. On one specific occasion, Smith spoke for nearly three hours regarding the final divine dispensation. Woodruff described the atmosphere as being charged with "consuming fire," noting that the Prophet appeared physically transformed by divine power.

Smith concluded this historic address by expressing a deep-seated anxiety he had carried: the fear that he might die before successfully transferring the "keys of the Kingdom of God" to others. He declared that God had previously bestowed upon him every authority necessary to establish the Church and prepare for the return of Christ. Relieved, he told the Apostles, "Now, brethren, I thank God I have lived to see the day that I have been enabled to give you your endowments." He announced that he had officially "sealed upon your heads all the powers of the Aaronic and Melchizedek Priesthoods and Apostleship," effectively transferring the full weight of leadership to them. He commanded the Twelve to "round up your shoulders, and bear off this Church and Kingdom of God before heaven and earth," warning that they would face spiritual consequences if they failed to fulfill this duty. Woodruff concluded by affirming that the Prophet intended for the Twelve Apostles alone to lead the Church following his departure.

This "Last Charge" is a cornerstone of the succession claims for The Church of Jesus Christ of Latter-day Saints. It establishes that the Quorum of the Twelve held the same "keys" and authority as Joseph Smith, allowing them to lead the Church as a body after his martyrdom in June 1844, rather than the leadership passing to a single designated successor or family member.¹⁷

Fig. 59.10. God the Geometer. From a Bible Moralisée, c. 1220–1230. Oesterreichische Nationalbibliothek, Vienna.

THE GRAND ARCHITECT & ANCIENT OF DAYS: “I watched till thrones were put in place, And the Ancient of Days was seated; His garment was white as snow, And the hair of His head was like pure wool. His throne was a fiery flame, Its wheels a burning fire; A fiery stream issued And came forth from before Him. A thousand thousands ministered to Him; Ten thousand times ten thousand stood before Him. The court was seated, And the books were opened." —Daniel 7:9

The prophet describes a visionary scene of celestial judgment where sovereign seats of authority are established and a figure known as the "Ancient of Days" takes His place. This divine being is depicted with striking purity; His clothing is as radiant and "white as snow," and His hair possesses the texture and whiteness of "pure wool." The environment is dominated by the imagery of intense, purifying energy—His seat of power is a "fiery flame" equipped with wheels of "burning fire," and a river of flame flows outward from His presence. An unfathomable number of celestial beings, described as "thousand thousands," perform service to Him, while a vast assembly of "ten thousand times ten thousand" stands in His presence. The scene concludes with the formal commencement of a legal proceeding: the heavenly "court was seated" and the records, or "books," were unsealed for review.

In many esoteric and theological traditions, the "Ancient of Days" represents the aspect of God that is eternal and precedes all creation. In a Masonic context, some scholars link this imagery to the "Ancient of Days" depicted by William Blake or the concept of the "Grand Architect" presiding over the cosmic lodge.¹⁸

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ENDNOTES                                                                                                     

1. John Taylor, "Relief Society Minutes," January 19, 1842, in The Nauvoo Relief Society Minute Book, ed. Jill Derr et al. (Salt Lake City: Church Historian’s Press, 2014), 23.

2. Eph. 2:19–21 (King James Version).

3. Reed C. Durham Jr., "Is There No Help for the Widow’s Son?" (presidential address, Mormon History Association, Nauvoo, IL, April 20, 1974).

4. Philippa Faulks, "The Sun and the Moon: Alchemical Symbolism in Freemasonry," The Square Magazine, September 20, 2016, https://www.thesquaremagazine.com/mag/article/201609the-sun-and-the-moon/.

5. Joseph Smith Jr., History of the Church of Jesus Christ of Latter-day Saints, ed. B. H. Roberts, 2nd ed. rev. (Salt Lake City: Deseret Book, 1978), 4:550–51.

6. Philippa Faulks, "The Sun and the Moon: Alchemical Symbolism in Freemasonry," The Square Magazine, September 20, 2016, https://www.thesquaremagazine.com/mag/article/201609the-sun-and-the-moon/.

7. "The Androgyne," Museum of Notre-Dame à la Rose, accessed March 30, 2026, https://www.notredamealarose.be/en/.

8. "Masonic Tracing Boards," Library and Museum of Freemasonry, accessed March 30, 2026, https://museumfreemasonry.org.uk/.

9. Saints: The Story of the Church of Jesus Christ in the Latter Days, vol. 1, The Standard of Truth, 1815–1846 (Salt Lake City: The Church of Jesus Christ of Latter-day Saints, 2018), 211–13.

10. Philippa Faulks, "The Sun and the Moon: Alchemical Symbolism in Freemasonry," The Square Magazine, September 20, 2016, https://www.thesquaremagazine.com/mag/article/201609the-sun-and-the-moon/.

11. "The Rebis: The Alchemy of Spirit and Matter," Masonic Philosophical Society, accessed March 30, 2026, https://masonicphilosophicalsociety.com/.

12. Joseph L. Henderson and Dyane N. Sherwood, Transformation of the Psyche: The Symbolic Alchemy of the Splendor Solis (London: Routledge, 2003), 45–48.

13. For the calling of the Twelve and their early departures, see History of the Church of Jesus Christ of Latter-day Saints, ed. B. H. Roberts, 2nd ed. rev. (Salt Lake City: Deseret Book, 1978), 2:180–200, 4:550; for the 1841–1844 Nauvoo Lodge records and individual Masonic dates, see "Lodge Record, 1841–1842," Joseph Smith Papers, accessed March 30, 2026, https://www.josephsmithpapers.org/; and for the list of presidential Masonic membership, see Glen M. Leonard, Nauvoo: A Place of Peace, a People of Promise (Salt Lake City: Deseret Book; Provo, UT: Brigham Young University Press, 2002), 313–20.

14. Jack Royston, "The Secret Freemasons Tradition Observed by Prince Philip," Newsweek, April 12, 2021, https://www.newsweek.com/secret-freemasons-tradition-observed-prince-philip-1582847.

15. "Brigham Young and the 33rd Degree," FairLatterDaySaints, accessed March 30, 2026, https://www.fairlatterdaysaints.org/.

16. Matthew B. Brown, Exploring the Connections Between Mormons and Masons (American Fork, UT: Covenant Communications, 2009), 34–52; see also History of the Church of Jesus Christ of Latter-day Saints, ed. B. H. Roberts, 2nd ed. rev. (Salt Lake City: Deseret Book, 1978), 1:359.

17. Wilford Woodruff, "The Last Testimony of Wilford Woodruff," March 19, 1897, in Deseret Evening News, vol. 30, no. 110, April 10, 1897.

18. Dan. 7:9 (New King James Version).