rarely removed—Dr. Richards saved his life at the Carthage massacre by wearing it—and a small square masonic apron, with worked or painted fig-leaves: he receives a new name and a distinguishing grip, and is bound to secrecy by dreadful oaths. Moreover, it is said that, as in all such societies, there are several successive degrees, all of which are not laid open to initiation till the Temple shall be finished. But—as every mason knows—the "red-hot poker" and other ideas concerning masonic institutions have prevailed when juster disclosures have been rejected. Similarly in the Mormonic mystery, it is highly probable that, in consequence of the conscientious reserve of the people upon a subject which it would be indelicate to broach, the veriest fancies have taken the deepest root.
The other features of the inclosure are a well near the Tabernacle, an arched sewer in the western wall for drainage, and at the eastern entrance a small habitation for concierge and guards. The future Temple was designed by an Anglo-Mormon architect, Mr. Truman O. Angell. The plan is described at full length in the Latter-Day Saints' "Millennial Star," December 2, 1854, and drawings, apparently copied from the original in the historian's office, have been published at Liverpool, besides the small sketches in the works of Mr. Hyde and M. Remy. It is hardly worth while here to trouble the general reader with a lengthy description of a huge and complicated pile, a syncretism of Greek and Roman, Gothic and Moorish, not revealed like that of Nauvoo, but planned by man, which will probably never be completed. It has been transferred to the Appendix (No. II.), for the benefit of students: after briefly saying that the whole is symbolical, and that it is intended to dazzle, by its ineffable majesty, the beholder's sight, I will repeat the architect's concluding words, which are somewhat in the style of Parr's Life Pills advertisements: "For other particulars, wait till the house is done, then come and see it."
After dining with the governor, we sat under the stoop enjoying, as we might in India, the cool of the evening. Several visitors dropped in, among them Mr. and Mrs. Stenhouse. He—Elder T. B. H. Stenhouse—is a Scotchman by birth, and has passed through the usual stages of neophyte (larva), missionary (pupa), and elder or fully-developed Saint (imago). Madame was from Jersey, spoke excellent French, talked English without nasalization or cantalenation, and showed a highly cultivated mind. She had traveled with her husband on a propagandist tour to Switzerland and Italy, where, as president of the missions for three years, he was a "diligent and faithful laborer in the great work of the last dispensation." He became a Saint in 1846, at the age of 21; lived the usual life of poverty and privation, founded the Southampton Conference, converted a lawyer among other great achievements, and propagated the Faith successfully in Scotland
