Septuagint records Ham account, using chi (χ) rather than the Greek equivalent of chet [ח].

1782 "Negro Register" references Kino and her son "Peter."

Ball family is classified as non-white in 1810.

Webster's 1828 Dictionary defines "black" as a "a negro; a person whose skin is black."

1830 census lists Sarah Hofheintz as a free black woman.

In Moses 7, Enoch was commanded not to teach people of Canaan.

Joseph reveals Church to be governed "by common consent."

Joseph adds that Canaan is cursed with a "vail of darkness" in his Bible translation.

Connecticut Courant reproduces an article where "Black Pete" is said to have jumped 25 feet without injury and believes he can fly.

W. W. Phelps includes text of alleged revelation from Joseph.

Phelps says "we have no special rule in the church, as to people of color."

Richards clarifies previous article by saying that the Church has nothing to say about slavery and opposes free Black people entering the state on legal grounds.

Joseph Smith reveals "it is not right that any man should be in bondage one to another."

Wheatley discusses the outcome of her enslavement and describes Africans in Cain-like terms.

1835 First Presidency explains significance of content in Doctrine & Covenants.

W. W. Phelps states that the mark and curse of Cain is black skin.

Oliver Cowdery records a statement on slavery in 1835 Doctrine & Covenants 102 (now 134).

Joseph and others invite Black saints to come to worship at Kirtland Temple.

Joseph signs ministerial certificate for Able attesting to status as elder.

Messenger and Advocate states that people can buy and free slaves provided they go to a different continent.

Joseph advocates non-interference with slavery.

Joseph interprets the Bible to justify his views on slavery.

Adam Clarke refers to Noah giving Ham Africa.

Wilford Woodruff describes Joseph Ball as "Elder."

Wilford Woodruff serves with Joseph Ball on a mission.

Elders' Journal says there are Black people who "[wear] white skins."

Glezen and Shepherd publishes pamphlet where Richard Weldon compared Saints to Black people with respect to voting rights.

Edward Patridge relates how a team of Black people carried goods to the saints and were attacked.

Wilford Woodruff refers to Ball as "elder."

Sarah Ann Mode Hofheintz listed as white in 1840 census.

The Ball family was listed as white in the 1840 census.

John Patten charges Elijah Fordham with playing a violin at a Black gala.

Joseph Ball expresses his belief in the work.

Joseph says indigenous peoples have more cause to complain than Black people.

Book of Abraham states Pharaoh was restricted from the priesthood because of lineage.

Sloan records Ball receiving an Elders License.

Joseph has a conversation with a group of indigenous people with a Black interpreter.

Joseph advocates for equal rights but segregation of races.

Nauvoo Neighbor states that Black people are industrious.

Elijah Able holds calling as a seventy in Cincinnati.

Nott argues "probable extermination of the two races if the Whites and Blacks are allowed to intermarry."

Letter to editor of Nauvoo Neighbor condemns the lynching of Black people.

Joseph teaches that priestood comes from Gods, not from your parents.

Joseph urges for Missouri slaveowners and mobs to be punished.

Joseph's presidential platform includes abolishing slavery.

Joseph enforces anti-miscegenation law in Illinois.

Joseph says Black people should be sent to Texas and Mexico "where all colors are alike."

John Taylor promises patriotic principles will protect Black people as well as "any other man."

Joseph teaches that the temple is a place for "all nations . . . to receive their endowments."

Joseph receives a warning from an anonymous Black person about plot against Joseph.

Lucy commented on how "unlovely" the hut was that Salisbury had to give birth in.

Hyde uses premortal explanation to give an opinion on origins of Black people.

Heber C. Kimball's journal records Hofheintz couple as receiving their endowment in Nauvoo.

Lucy mentions that there are Black people on their boat.

CHE-MO KO-MON describes large sanctuary for public meetings on the first floor of the Nauvoo Temple.

Brigham praises Walker Lewis for his worthiness.

William Appleby recalls Walker Lewis as being meek, humble, and ordained by William Smith.

William Appleby gives details on Walker Lewis's life.

William Appleby refers to Walker Lewis, whose son had married a white woman.

Appleby writes he is ashamed to meet a white woman married to a Black man.

William I. Appleby references the interracial marriage of Enoch Lewis.

William Smith states that Orson Hyde ordained William McCary.

Brigham states that the curse of Ham makes Black people servants and he forbids slavery.

Wilford Woodruff records reference to the curse of Cain and how that impacts blessings.

Josiah Priest rejects Cain theory in favor of the curse of Ham theory.

Wilford Woodruff reports that Brigham offered an explanation for the ban.

Brigham states Black people can't "bear rule" while cursed.

Brigham says that, as a prophet he knows, Black people are the children of Cain and "cannot bear rule in the priesthood."

Brigham affirms the right of citizenship for Black people but denies the right of governance.

Brigham expresses belief in the curse of Cain.

Samuel Woolley provides an account of disciplinary action for interracial marriage.

Brigham says that Black people cannot hold priesthood office because of the curse of Cain.

The 1880 U.S. Census lists Rebecca Bentley (Meads) as a person of mixed-race.

Brigham tells Horace Greeley that slavery is "of divine institution" and will persist until the curse of Ham is removed.

Brigham Young says he would confer any blessing possible on Isaac Manning.

Harvard Professor Louis Agassiz gives opinion on the morality of "half-breeds."

George A. Smith refers to Black Pete Kerr as a "revelator".

Mobile Weekly Tribune reports on three Black Latter-day Saints in Mobile.

Eighth Ward Minutes record that Samuel Chambers is appointed assistant deacon.

Brigham refers to the priesthood and temple restrictions.

Joseph F. Smith reports on Abel's ordination.

Zebedee Coltrin and Abraham Smoot claim Joseph said Black members could not hold the priesthood.

Zebedee Coltrin anoints Elijah Abel in the Kirtland Temple.

First Presidency meeting minutes record Joseph F. Smith repeating a statement by Elijah Able that Joseph said he (Able) was "entitled to the priesthood."

The U.S. Census reports that Harriet Church was listed as white and married to Thomas Church with eight children in Utah in 1880.

John Taylor comments on importance of submitting decisions to body of Church.

Missouri Supreme Court cites infertility as reason to ban interracial marriage.

H. M. Turner comments on mixed-race marriage in 19th-century Utah.

Emporia Republican disparages Black Mormons and claims they join for polygamy.

Jane Manning James tells Taylor that Emma invited her to be adopted as a child.

Deseret News reports death of Elijah Able.

Henry Carroll recalls "Black" Pete's activities in Kirtland.

Harmon states that young LDS women chased after "Black Pete" in his 1888 statement.

Joseph invites Jane Manning James to be adopted into family.

Registration of 1891 Deaths of L. Ball lists J. Ball Sr. as being from Jamaica, West Indies.

Jane Manning James recalls Joseph welcoming and complimenting her faith.

Jane Manning James accounts her Presbyterian experience in Connecticut.

In 1894 registration of deaths in Boston, M. Ball's father, J. Ball Sr., is listed as being from Jamaica, West Indies.

Lydia Alder records Jane Manning James's patriarchal blessing being read during a May 1894 Women's Meeting.

Broad Ax newspaper cites Republican operative who supports Samuel Chambers being in legislature.

Cannon states that he was told by John Taylor in Nauvoo about Joseph Smith's priesthood ban teachings.

Salt Lake Herald-Republican describes some of Jane Manning James's life in the Church.

Salt Lake Tribune references Able's relationship with Joseph.

Salt Lake Telegram notes attendance of Jane Manning James and her brother Isaac at April 1905 General Conference.

Mary Adams remembers Joseph gifting a horse to Stebbins.

Deseret News reports funeral of Jane Manning James.

Nelson Ritchie tells John Whitaker that his children had been sealed.

In John Kerr's will, "Black Pete" is called "John."

B. H. Roberts comments on canonization process.

Moss describes Morley's group as speaking in unknown tongues, including "Black Pete" who felt compelled to preach to the Indigenous persons.

Lee contests legitimacy of Able's ordination.

Harold B. Lee offers criteria for doctrinal authoritativeness.

Lester Bush offers source on how John Taylor felt Joseph was wrong on Elijah Able's ordination.

Esplin concludes that Brigham's views on priesthood ban were rooted in revelation.

Blau highlights use of two kinds of letters for _chet_.

Elwin C. Robison describes similarities of the general congregational spaces in the Kirtland and Nauvoo Temples.

Susan and Harvey Black discuss how Able participated in baptisms for the dead in Nauvoo.

Stephen Haynes argues that associating Biblical curse language with Black people was common in the mid-nineteenth-century.

Goldenberg explains how C became identified with black skin.

Anderson and Bergera document history of those who received temple ordinances in Nauvoo.

Anderson and Bergera list members of Quorum of the Anointed in Nauvoo.

Donald Mayne reports on a First Presidency discussion to determine whether the son of Harriet Church could receive the priesthood.

Staker provides biographical summary of "Black Pete."

Connell O'Donovan provides account of interracial marriage in the 19th-century Church.

Jane Manning James was "attached" to Joseph Smith as a "Servitor for eternity."

Reeve discusses historical reasons for the priesthood ban.

Bringhurst provides table listing Black people in Nauvoo during the Mormon Sojourn, 1839–1846.

Jane Manning James receives a patriarchal blessing from Hyrum Smith in 1844.

The 1880 U.S. Census lists Rebecca Meads as white.

Nelson Ritchie endowed and sealed after his death.

Family Search records that Harriet Church was baptized in 1876; endowed and sealed in 1903.

Family Search records show that Rebecca Meads was endowed and sealed in 1863.

William Knopp was sealed to his parents and his first wife, Jane Vale on April 29, 1845.