Talafaasolopito o le Ekalesia
Tufuga i Maa

“Tufuga i Maa,” O Autu o le Talafaasolopito a le Ekalesia

Tufuga i Maa

Tufuga i Maa

O le Au Tufuga i maa o se faalapotopotoga o alii na tupuga mai i seneturi ua leva o vaega o fefaatauaiga i Europa. O Au Tufuga i maa (po o Tufuga i Maa) e feiloaʻi i fale, i le mea latou te toe faia ai se tala e faavae i tala pupuu o le Tusi Paia e uiga i se tagata e igoa ia Hiramo, lea na tofia e Solomona e galue i le malumalu i Ierusalema.1 I le taimi o le faatinoga, o Tufuga i maa e siitia tofiga, e faaaoga ai lima, upu autu, ma lavalava faapitoa. I tu ma aga a le au Tufuga i maa, o Tufuga i maa e tautino ia agavaa mo le faʻalagolago ma faʻamaoni io latou uso a Tufuga i maa. I le faaopoopo atu i le auai i nei faiga masani, o Tufuga i maa e fegalegaleai lautele, auai i galuega a le nuu, ma faia foai agaalofa i mafuaaga eseese.

O nisi uluai Au Paia o Aso e Gata Ai o ni Tufuga i maa. O Heber C. Kimball, Ailama Samita ma isi na auai i le fale o Tufuga i maa i le 1820, ma na auai Iosefa Samita i le au uso ia Mati 1842 i Navu, Ilinoi.2 E lei leva ona avea o ia ma Tufuga i maa, ae faailoa atu e Iosefa le faaeega paia o le malumalu. E i ai ni mea e tutusa ai sauniga a Tufuga i maa ma le faʻaeega paia, ae o loʻo i ai foi ni eseesega tele ia latou mataupu ma faamoemoega.

Talafaasolopito o Tufuga i Maa

E leai ni faamaumauga o Tufuga i maa i luma atu o le 1400. O uluai faamaumauga na faamatalaina ai se tala e uiga i Tufuga i maa e afua mai i taimi o le Feagaiga Tuai. O faamatalaga sili ona tuai o loo i ai pea o Tufuga i maa e mai le lata i le 1600 ma faʻaalia ai o le faʻalapotopotoga na sili ona popole i le faʻatonutonuina o le fefaʻatauaiga o maa. O faamatalaga mulimuli ane o loo faaalia ai o fale na faasolosolo malie ona faoa e alii e le o ni tufuga i maa. O nei tagata auai na suia le faalapotopotoga mai i se vaega o fefaatauaiga i se usoga.

Na faamatala e Tufuga i maa se tala e uiga i le auala na aoaoina ai e o latou augatuaa anamua e uiga i le tipiina o maa, na faaaoga e fausia ai le malumalu o Solomona, puipuia le nofoaga o le malumalu, ma umia le malamalama e uiga ia latou galuega o se mea lilo e leoleoina.3 I le vaitaimi o Iosefa Samita, o tuaoi i le va o Tufuga i maa anamua i le talafaasolopito o Europa ma ona faavae ma tu masani ua leva ona le manino. O faiga masani a le Au Tufuga i maa e foliga mai na afua mai i uluai Europa o aso nei.4 O vaega o nei sauniga e foliga tutusa ma sauniga faalelotu i le tele o aganuu, anamua ma aso nei.5

O le lauiloa o le Au Tufuga i maa na maualuga i le Iunaite Setete i le va o le 1790 ma le 1826. O tagata Lauiloa mo le faavaeina o Amerika o George Washington ma Benjamin Franklin o ni Tufuga i maa, ma o le au faipule faʻapitoa e pei o Andrew Jackson ma Henry Clay na mulimuli ane auai i le au uso.6 E ui i lea, o nisi tagata Amerika i aso o Iosefa Samita sa popole i le tulaga faalilolilo ma le le faalauaiteleina o Tagata Tufuga Maa.7 O nei “tagata tetee i Tagata Tufuga maa” na fausia ni sosaiete, lolomiina nusipepa, ma, mo se taimi, na faatulagaina se pati faaupufai faalemalo.8 E ui lava i lenei faiga, o sosaiete faalilolilo e pei o Tufuga i maa na olaola i totonu o le Iunaite Setete, ma o fale a tagata tipi maa sa faatuina i le tele o nuu tetele.9

Tufuga i Maa i Navu

Ia Tesema 1841, e 18 Tufuga i maa Mamona na faatuina se fale i Navu. O Iosefa Samita ma isi e 40 na talosaga mo le avea ma sui auai i le aso na sosoo ai. I le aso 15 o Mati, 1842, na tuʻuina atu ai e Grand Master Mason Abraham Jonas se faatagaga mo le faʻatulagaina o le Fale i Navu, tofia ona ofisa, ma faafeiloaia Iosefa ma Sini Rikitone i le tulaga o le “Tagata Faataitai ua Ulufale” i luga aʻe o le fogafale a luga o le Faleoloa Piliki Mumu a Iosefa. I le aso na sosoo ai, na pasia ai e Jonas ia Iosefa ma Sini o ni “Fellow Craft [le tulaga lona lua]” ma siitia i laua o ni “Master Masons [tulaga lona tolu].”10 O punaoa o le talafaasolopito e le o faamatalaina ai mafuaaga o Iosefa Samita mo le auai atu i le Faalapotopotoga o tagata tufuga maa. I le tele o nofoaga i Amerika anamua, o taʻitaʻi sili ona taua na filifilia foi o ni Tufuga maa. I le auai ai, atonu na manatu Iosefa o le a ia mauaina ai se fesootaiga o paaga e mafai ona maua ai e ia le avanoa i faatosinaga faaupufai ma le puipuiga mai sauaga. Ina ua uma ona faalataina e nisi o ana uo vavalalata i Misuri, atonu na fiafia Iosefa i le faamamafa a tagata tufuga maa i le le faalauaiteleina ma le faamaoni. Na fautuaina foi e Tufuga i maa Mamona ia Iosefa e talosaga mo le avea ai ma sui. Po o le a lava le mea e tupu, o Iosefa, e pei o Tufuga i maa uma, o le a ia folafola mai o lona faamoemoega mo le auai ina ia maua ai le malamalama ma ia auauna atu i isi.11

Ata
Faletele a Tufuga i Maa i Navu

O le Faletele a Tufuga i Maa i Navu.

E toatele le Au Paia o Aso e Gata Ai na auai i le Fale i Navu, lea na vave ona sili atu ona tele i le setete. O lenei tuputupu aʻe vave na mafua ai ona masalomia le toatele o Tufuga i maa faapea o le a pulea e Mamona le faalapotopotoga i Ilinoi. I le taimi muamua, na faaauau pea e le Grand Lodge a le setete le faatagana o le Fale i Navu, ma maua ai le taimi e faasaʻo ai mea sese i lona taliaina o tagata fou, ae ia Oketopa 1843, na aveesea ai lea faatagana.12 Ma, ina ua fasiotia Iosefa ma Ailama Samita i Karefasi ia Iuni 1844, sa lagona e Tufuga i maa Mamona le ita ma le faalataina ina ua iloa i faamatalaga a molimau na i ai Tufuga i maa i totonu o le au faatupu faalavelave. Ina ua faalogo i le tala o lona maliu, o nisi o tagata o le Ekalesia na talitonu atonu na valaau Iosefa i se valaau o le mafatia a le Faalapotopotoga o tufuga i maa i ona taimi mulimuli, faaopoopo atu ai i lagona o le Au Paia o le faalataina.13 O feeseeseaiga i le va o le Au Paia o Aso e Gata Ai ma Tufuga i maa i Ilinoi ma le eria lata ane sa faaauau pea ona faateleina, ma ia Oketopa o le 1844, na vavaeese ai e le Fale Autu (Grand Lodge) sootaga uma ma le Fale i Navu ma ona tagata. Peitai, o Tufuga i maa i Navu, na faaauau pea ona faagaoioia lo latou fale na nonofo ai tutoatasi seia oo i le 1846, ina ua tuua faatasi e le Au Paia ia Ilinoi.14 Ina ua taunuu i Iuta, sa lei faavaeina e le Au Paia o Aso e Gata Ai ni fale fou o tufuga i maa.

Tufuga i maa ma le Faaeega Paia

I le aso 3 o Me, 1842, na tofia ai e Iosefa Samita ni nai alii e saunia le avanoa i lana Faleoloa Piliki Mumu lea na feiloai ai Tufuga i maa a Navu, “e sauniuni e tuuina atu faaeega paia i ni nai Toeaina.”15 O le aso na sosoo ai, na faailoa atu ai e Iosefa le faaeega paia o le malumalu mo le taimi muamua i alii e toaiva, o i latou uma o ni Tufuga i maa.16 O se tasi o nei alii, o Heber C. Kimball, na tusi atu e uiga i lenei aafiaga i se tasi uso Aposetolo o Pale P. Palate, o le sa i ai i se misiona i Egelani. “Ua matou mauaina ni mea taua e ala mai i le Perofeta e uiga i le perisitua,” na tusia ai e Kimball e uiga i le faaeega paia, ma matauina “e i ai ni mea e tutusa ai le perisitua ma le faalapotopotoga o tufuga i maa.” Na ia fai atu ia Palate na talitonu Iosefa o le Faalapotopotoga o tufuga i maa na “aveesea mai le perisitua ae ua faasolo ina faaleaogaina.”17 O Iosefa Filitia, o se isi tagata na maua ona faaeega paia o se Au Paia o Aso e Gata Ai ma o se Tufuga i maa, na tusia se faamatalaga talitutusa i lana api o talaaga e faapea o le Au Tufuga i maa “e foliga mai o se Laasaga po o se Sauniuniga mo se isi mea,” e faatatau i le faaeega paia.18

Mamona i Navu o e na aafia uma i tu o le Au Tufuga i maa ma le faaeega paia na faailoaina ai mea na tutusa i le va o elemene o sauniga e lua, ae na latou molimau foi o le faaeega paia o le taunuuga lea o faaaliga. O Uiliata Risati, na ia tusia le talafaasolopito o Iosefa Samita, na aoao mai faapea o le folasaga o le faaeega paia i Navu na “pulea e le mataupu faavae o Faaaliga.”19 Na malamalama Iosefa ma ana paaga i le Tufuga i maa o se faʻalapotopotoga na faʻasaoina ai vaega o upumoni anamua.20 Na latou faailoaina mea e tutusa ai i le va o tu a le Faalapotopotoga o tagata tufuga i maa ma le faaeega paia ae na faaiuina, e faavae i luga o lo latou poto masani i vaega uma e lua, o le sauniga na toefuatai mai ma le paia.21

O le faamamafaina o mea e tutusa i le va o sitaili o aʻoaʻoga ma foliga i fafo atu o le Tufuga i maa ma le faaeega paia o le malumalu e faʻaalia ai le tele o eseesega i o latou faamoemoega. O sauniga a le au Tufuga i maa e uunaia ai le faʻaleleia o le tagata lava ia, usoga, alofa, ma le faʻamaoni i le moni mo le faʻamoemoe o le faia o ni alii lelei, o i latou ia e avea ma se sosaiete sili atu.22 I taimi o sauniga o le malumalu, e osifeagaiga ai alii ma tamaitai ma le Atua e usitai i Ana tulafono mo le faamoemoega o le mauaina o le faaeaga e ala i le Togiola a Iesu Keriso.23 O faiga masani a le au Tufuga i maa e aumaia faatonuga taʻitasi i le faʻaaogaina o tala faatino ma gaoioiga faatusa ma lavalava, faʻatasi ai ma tusiga e faʻavae i talatuu a le Au tufuga i maa. O le faaeega paia e faaaoga ai mea e tutusa lelei le aoaoina, ae e faapitoa lava i faaaliga ma faaliliuga musuia na tuuina atu ia Iosefa Samita mo ona anotusi.

O le isi eseesega taua i le va o tu a le au Tufuga i maa ma le faaeega paia o le avanoa. E ui sa i ai i Tufuga i maa ni taiala manino e uiga i le tagata e mafai ona auai i le au uso, na faamoemoe Iosefa Samita e tuuina atu le faaeega paia “e oo lava i e sili ona vaivai o le Au Paia” po o “le vave lava latou te saunia ai e talia, ma saunia se nofoaga talafeagai e tuuina atu [i ai].”24 O le mea lea, o Polika Iaga ma isi alii ma tamaitai o e na maua faaeega paia ma ia Iosefa ao lei maliu o ia na faia le sauniga i le fiaafe o le Au Paia o Aso e Gata Ai i Navu. E le gata i lea, o le tele o vaega o Tufuga i maa na le aofia ai ni tamaitai.25 O Iosefa, i le isi itu, na aoao mai e taua le mauaina e tamaitai o le Au Paia o Aso e Gata Ai o le faaeega paia. E toatele tamaitai i Navu na saunia mo lenei sauniga e ala i lo latou auai i le Aualofa.26

E i ai auala eseese e malamalama ai i le sootaga i le va o le Tufuga i maa ma le malumalu. O nisi o le Au Paia o Aso e Gata Ai e faasino atu i mea e tutusa ai le faatulagaga ma faatusa o le faaeega paia ma tu a le au Tufuga i maa ma isi o sauniga lotu anamua na avea ma faamaoniga o le faaeega paia o se toefuataiga o se sauniga anamua.27 O isi latou te matauina o manatu ma tulaga i le aganuu na siomia ai Iosefa Samita e masani ona saofagā i le faagasologa lea na ia maua ai faaaliga.28 I soo se tulaga lava, o le faaeega paia e le na o le faataitai i faiga masani a le Au Tufuga i maa. Nai lo lea, o le fetaiaʻiga a Iosefa ma le Tufuga i maa e mautinoa lava na avea o se faʻapogai mo faaaliga. Na toefuatai mai e le Alii ia sauniga o le malumalu e ala mai ia Iosefa Samita e aoao atu ai upumoni loloto e uiga i le ata o le faaolataga ma faalauiloa ai feagaiga o le a mafai ai e fanau a le Atua ona ulufale atu i Lona afioaga.

Autu Fesootai: Temple Endowment [Faaeega Paia o le Malumalu], Deaths of Joseph and Hyrum Smith [Maliliu o Iosefa ma Ailama Samita]

  1. E tusa ai ma le 1 Tupu 7:13--45, “ua alu atu le feau a le Tupu Solomona, ma ua aumai ia Hiramo mai Turo. O le tama tane ia a le fafine ua oti lana tane o lo le ituaiga o Nafatali “ma e tomai i le galue ma apamemea. I talatuu a le Au Tufuga i Maa, ua taʻua o ia o Hiramo Abiff ma e le tatau ona fenumiaia ma Hiramo le tupu o Turo, o le na fesoasoani foi e lagolago le fausiaina o le malumalu o Solomona (tagai 2 Samuel 5:11).

  2. Joseph Smith journal, Mar. 15, 1842, i le Journal, December 1841–December 1842, 91, josephsmithpapers.org.

  3. The Constitutions of the Free-Masons, Containing the History, Charges, Regulations, &c. of That Most Ancient and Right Worshipful Fraternity (Philadelphia: n.p., 1734).

  4. Margaret C. Jacob, The Origins of Freemasonry: Facts and Fictions (Philadelphia: University of Pennsylvania Press, 2006); David Stevenson, The Origins of Freemasonry: Scotland’s Century, 1590–1710 (Cambridge: Cambridge University Press, 1988); Arturo de Hoyos, ed., Albert Pike’s Esoterika: The Symbolism of the Blue Degrees of Freemasonry (Washington, DC: Scottish Rite Research Society, 2005).

  5. Tagai Hugh Nibley, Temple and Cosmos: Beyond This Ignorant Present, edited by Don E. Norton (Provo, UT: Foundation for Ancient Research and Mormon Studies, 1992), 419–23; William H. Stemper Jr. and Guy L. Beck, “Freemasons,” in Lindsay Jones, ed., Encyclopedia of Religion, 2nd ed. (New York: Thomson Gale, 2005), 3193–99.

  6. Steven C. Bullock, Revolutionary Brotherhood: Freemasonry and the Transformation of the American Social Order, 1730–1840 (Chapel Hill: University of North Carolina Press, 1996).

  7. Joseph Smith’s close friends Martin Harris and William W. Phelps were anti-Masons. Harris reportedly thought the Book of Mormon was anti-Masonic in character, as did some early critics of the book. “Antimasonic Religion,” Geauga Gazette (Painesville, OH), Mar. 15, 1831; Alexander Campbell, Delusions: An Analysis of the Book of Mormon with an Examination of Its Internal and External Evidences, and a Refutation of Its Pretenses to Divine Authority (Boston: Benjamin H. Greene, 1832), 9–10. This misunderstanding was likely based on the Book of Mormon’s mention of the commonly used phrase “secret combinations.” Tagai Paul Mouritsen, “Secret Combinations and Flaxen Cords: Anti-Masonic Rhetoric and the Book of Mormon,” Journal of Book of Mormon Studies, vol. 12, no. 1 (2003), 64–77, 116–18.

  8. David G. Hackett, That Religion in Which All Men Agree: Freemasonry in American Culture (Berkley: University of California Press, 2014), 111–24.

  9. Mark C. Carnes, Secret Ritual and Manhood in Victorian America (New Haven, CT: Yale University Press, 1989); Mary Ann Clawson, Constructing Brotherhood: Class, Gender, and Fraternalism (Princeton, NJ: Princeton University Press, 1989).

  10. Tagai Glen M. Leonard, Nauvoo: A Place of Peace, a People of Promise (Salt Lake City: Deseret Book, 2002), 313–21.

  11. David Bernard, Light on Masonry: A Collection of All the Most Important Documents on the Subject of Speculative Free Masonry … (Utica, NY: William Williams, 1829), 16.

  12. Tagai Brady G. Winslow, “Irregularities in the Work of Nauvoo Lodge: Mormonism, Freemasonry, and Conflicting Interests on the Illinois Frontier,” John Whitmer Historical Association Journal, vol. 34, no. 2 (Fall/Winter 2014), 58–79.

  13. “The Murder,” Times and Seasons, vol. 5, no. 13 (July 15, 1844), 585. Tagai foi Orson F. Whitney, Life of Heber C. Kimball, an Apostle: The Father and Founder of the British Mission (Salt Lake City: Juvenile Instructor Office, 1888), 26–27.

  14. Kenneth W. Godfrey, “Freemasonry in Nauvoo,” i le Daniel H. Ludlow, ed., Encyclopedia of Mormonism, 4 vols. (New York: MacMillan, 1992), 2:527–28.

  15. Lucius N. Scovil, “The Higher Ordinances,” Deseret Evening News, Feb. 11, 1884, 2.

  16. Joseph Smith, “History, 1838–1856, volume C-1 [2 November 1838–31 July 1842],” 1328, josephsmithpapers.org. The men were Hyrum Smith, Brigham Young, Willard Richards, Heber C. Kimball, William Law, William Marks, James Adams, George Miller, and Newell K. Whitney (Joseph Smith journal, May 4, 1842, i le Journal, December 1841–December 1842, 94, josephsmithpapers.org). E iva le numera pito i maualalo o sui e manaʻomia e faʻatuina se vaega o le Royal Arch Masons. Royal Arch Masonry involved a series of higher Masonic degrees practiced by some Masons. O i latou e mauaina tikeri o le Royal Arch o le a pasia se veli i totonu o se Nofoaga sili Ona Paia ma ulufale i le “Faatulagaga Paia o le Perisitua Maualuga.” E le o iloa le mea na iloa e Iosefa Samita e uiga i le Royal Arch Masonry. Na i ai se vaega o le Royal Arch i Springfield i le 1841 ma o le tagata e latalata ia Iosefa o Niueli K. Uitini o ia o se Royal Arch Mason. Tagai Michael W. Homer, Joseph’s Temples: The Dynamic Relationship between Freemasonry and Mormonism (Salt Lake City: University of Utah Press, 2014), 245–49.

  17. Heber C. Kimball letter to Parley P. and Mary Ann Frost Pratt, June 17, 1842, Church History Library, Salt Lake City; faasaoina le sipelaga. Na avea Kimball ma se Tagata tipi maa mo le toeitiiti lua sefulu tausaga. Tagai Steven C. Harper, “Freemasonry and the Latter-day Saint Temple Endowment Ceremony,” i le Laura Harris Hales, ed., A Reason for Faith: Navigating LDS Doctrine and Church History (Provo, UT: Religious Studies Center, Brigham Young University, 2016), 143–57.

  18. Andrew F. Ehat, ed., “‘They Might Have Known That He Was Not a Fallen Prophet’—The Nauvoo Journal of Joseph Fielding,” BYU Studies, vol. 19, no. 2 (Winter 1979), 145.

  19. Joseph Smith “History, 1838–1856, volume C-1 [2 November 1838–31 July 1842],” 1328–29; tagai foi Andrew F. Ehat, “’O ai ea se alu ae i le mauga o Ieova?’ Sesquicentennial Reflections of a Sacred Day: 4 May 1842,” i le Donald W. Parry, ed., Temples of the Ancient World: Ritual and Symbolism (Salt Lake City: Deseret Book, 1994), 51. O se faaaliga ia Iosefa Samita i le aso 19 Ianuari, 1841, na uunaia ai le Au Paia e fausia se malumalu, lea “ina ia mafai ona ʼOu faaali atu ai i totonu aʼu sauniga i loʼu nuu” (“Revelation, 19 January 1841 [DC 124],” i le Book of the Law of the Lord, 6, josephsmithpapers.org; faasaoina faailoga).

  20. Tagai Benjamin F. Johnson, My Life’s Review (Independence, MO: Zion’s Printing and Publishing Co., 1947), 93.

  21. Heber C. Kimball letter to Parley P. and Mary Ann Frost Pratt, June 17, 1842. O le malamalamaaga muamua o le Au Paia o Aso e Gata Ai i le sootaga i le va o le Au Tufuga i Maa ma tapuaiga i le malumalu e atagia mai i foliga vaaia o faatusa e masani ona fesootai ma Au Tipi Maa i ata a le tufuga o William Weeks mo le Malumalu o Navu ma nisi o fale o le Au Paia o Aso e Gata Ai i le popofou o Iuta.

  22. Tagai William Hutchinson, The Spirit of Masonry: In Moral and Elucidatory Lectures (New York: Isaac Collins, 1800), 125–34; see also Steven C. Bullock, Revolutionary Brotherhood: Freemasonry and the Transformation of the American Social Order, 1730–1840 (Chapel Hill: University of North Carolina Press, 1996).

  23. Tagai James E. Talmage, The House of the Lord: A Study of Holy Sanctuaries Ancient and Modern (Salt Lake City: Deseret News, 1912), 99–100; Russell M. Nelson, “Personal Preparation for Temple Blessings,” Ensign, May 2001, 32.

  24. Joseph Smith, “History, 1838–1856, volume C-1 [2 November 1838–31 July 1842],” 1328; see also Joseph Smith journal, May 4–5, 1842, i le Journal, December 1841–December 1842, 94; tagai foi 94, note 198. E ui lava o le tele o fale a le Au Tipi Maa o tamaloloa, na i ai ni nai fale o fafine i le seneturi lona 18 i Europa. Tagai Jan A. M. Snoek, Initiating Women in Freemasonry: The Adoptive Rite (Leiden, Netherlands: Brill, 2012).

  25. Margaret C. Jacob, The Origins of Freemasonry: Facts and Fictions, 92–129.

  26. E lua aso talu ona avea Iosefa Samita ma se Tagata Tufuga i maa, na ia faatulagaina le Sosaiete a le Aualofa a Navu i le potu lava lea e tasi i lona faleoloa lea na feiloai ai le Fale o Navu. Na faaaoga e Iosefa i nisi taimi gagana faaTufuga i maa pe a talanoa i le Aualofa. O se faʻataʻitaʻiga, na ia uunaia i latou ina ia “faia se suʻesuʻega vavalalata o sui taʻitoʻatasi,” na ia faʻamatalaina e faapea “e tatau ona tuputupu ae le Sosaiete i ni tikeri,” ma apoapoai atu ia i latou ina ia latou teuina mea o tusia i se tasi o ana tusi e pei o ni “tagata tufuga i maa lelei.” O ia ma isi foi sa masani ona faatatau i faaeega paia folafolaina o le malumalu. Nauvoo Relief Society Minute Book, Mar. 17, 1842; Mar. 31, 1842; and “Copied Documents, March 31 and April 2, 1842,” churchhistorianspress.org; tagai foi introduction to “1.2 Nauvoo Relief Society Minute Book,” in Jill Mulvay Derr, Carol Cornwall Madsen, Kate Holbrook, Matthew J. Grow, eds., The First Fifty Years of Relief Society: Key Documents in Latter-day Saint Women’s History (Salt Lake City: Church Historian’s Press, 2016), 24–25.

  27. Mo se faataitaiga, na matau e tagata sailiili a le Au Paia o Aso e Gata Ai ia mea tutusa i le va o ofu masani o loo faaaogaina i vaega o Aikupito anamua ma ofu paia o loo faaaogaina e le Au Paia o Aso e Gata Ai faatasi ai ma le faaeega paia. Tagai C. Wilfred Griggs and others, “Evidences of a Christian Population in the Egyptian Fayum and Genetic and Textile Studies of the Akhmim Noble Mummies,” BYU Studies, vol. 33, no. 2 (1993), 214–43. Mo se toe iloiloga o isi sauniga anamua faʻalelotu, tagai Hugh Nibley, The Message of the Joseph Smith Papyri: An Egyptian Endowment, 2nd ed. (Salt Lake City: Deseret Book, 2005).

  28. Tagai Samuel Morris Brown, In Heaven as It Is on Earth: Joseph Smith and the Early Mormon Conquest of Death (New York: Oxford University Press, 2012), 185; Harper, “Freemasonry and the Latter-day Saint Temple Endowment Ceremony,” 149–53.