An unknown authored poem, appropriated by Freemasons, uses "so mote it be."

Oliver Cowdery described how Joseph, Oliver, and W.W. Phelps worked on the Egytpian alphabet and unfolded a system of astronomy.

Joseph expressed plans to dedicate himself to translation between 1835 and 1842.

Joseph commented on how he wishes to be translating Egyptian documents more pre-1842.

Joseph Fielding identifies Freemasonry as a stepping stone to higher understanding of priesthood.

Joseph offers temple-related explanations of Egyptian characters in his explanation of facsimile 2.

Times and Seasons publishes temple-related explanations of hieroglyphics.

Willard Richards scribes for Joseph's journal where Joseph indicates that he was admitted to the Masonic lodge.

Eliza Snow uses Masonic language to describe the mission of the Relief Society in their minute book.

Eliza Snow records Joseph using Masonic language to describe the Relief Society's progress.

Richards summarizes details of the first endowment ceremony in Joseph's manuscript history of the Church.

Bennett charges Joseph with "the actual seduction of several Master Masons' wives, sisters, and daughters."

Abraham Jonas issues injunction for "irregularities" in Nauvoo Lodge.

The Nauvoo Masonic Lodge minutes reports that Abraham Jonas lifts injunction against lodge.

JS uses Mason language to tell fellow leaders to "keep a secret."

William Clayton comments on early production of garments.

WC records HCK alluding to garment description.

William Clayton records George Miller speaking of garment providing protection.

Heber C. Kimball refers to Willard Richards being not shot at Carthage because of garments.

Benjamin G. Ferris provides description of garments.

Church critic John Hyde ridicules Church's use of Freemasonry.

FamilySearch documents Berry as being endowed.

Richard Burton traces Mormonism to freemasonry.

Brigham roots Freemasonry in Solomon's Temple.

FamilySearch identifies John Henry Biggs as endowed at the time of his death.

T. B. H. Stenhouse notes that Church leaders saw Freemasonry as degenerate version of priesthood.

Ann Eliza Young quotes Brigham as describing the endowment as "Celestial Masonry."

Young denies Masonry has any relationship with the Endowment House.

Lucius N. Scovil recalls endowment in Nauvoo.

William Wyl notes that JS saw Freemasonry as holding the "key" of his endowment.

Sarah G. Richards comments on description of garments being shibboleth.

Johnson remembers Joseph speaking on the origin of temple garments.

FDR offers account of origins of Masonic Lodge in Nauvoo.

Joseph F. Smith condemns "secret organizations."

Woodward recalls temple clothing and garments used in the time of Joseph Smith in Nauvoo.

David H. Cannon comments on acceptable design of garments.

Anonymous observer has conversation with Marian Ronsail on description of garments.

Louis Bertrand, a former Mason, rejects relationship between Masonic lodge and Endowment.

SLHR reports on establishment of BCH.

FP comments on timing of original temple garment design.

Walter P. Monson associates garments with service, warning, and work.

Church critic LLS describes what garments look like and call them "the secret garment."

George F. Richards comments on physical power of garments.

SLT reports on temple garment changes by HJG.

Reed Rasband asks whether he should wear old or new style garments.

Horace C. Cummings maintains that his grandparents conducted JS through masonry for the first time.

Anthony Ivins comments on lack of need for Freemasons.

First Presidency offers comments on proper design of garments.

Bingham Bulletin carries advertisement for garments.

Chiniwalla describes the sacred clothing including underclothing of Zoroastrians.

JZ reports that GH has a old LDS temple garments for sale.

RJD assures readers that he believes temple endowment inspired, in spite of Masonic influence

TCP offers instructions re: when garments are no longer useful.

S announces temple garment change to two-piece.

ADR offers summary of use of Masonic symbols in Church iconography.

Armand L. Mauss maintains that the endowment developed out of a Masonic cultural context, concludes it is not a "big issue."

Lavinia Cohn-Sherbok and Dan Cohn-Sherbok define a Tallit Katan as a sacred undergarment for Orthodox Jews.

BKP speaks of moral significance of garments.

DSA and GJB offer estimate total number of Nauvoo Temple Endowments at 5,583.

Jana describes why she stopped wearing garments including finding them uncomfortable.

The Church released their guidelines on dress and appearance in the For Strength of Youth.

Coppins answers questions that people may have about garments because of Romney's election.

CN releases article explaining garments.

The Encyclopedia Britannica describes how religions have different clothes.

The Church announces new garment styles and fabrics for men and women.

New World Encyclopedia defines a cassock as an outer robe that monks wear.

The Church says garments "will serve as a protection against temptation and evil."

Diane Evans replied to a Quora post saying she finds garments comfortable.

Mamie expresses that temple garments make her feel uncomfortable.

The Church publishes the list of covenants that are made in the temple.

Sasha Piton urges the Church to provide more comfortable garments.

Merriam-Webster defines "sheitel" as a head covering for Orthodox Jewish women.

Merriam-Webster defines cassock as a garment worn by Catholic and Anglican priests and laypersons.