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 other Church leaders draft rules for Kirtland temple, including allowing worship from "free black" and "white" and "believer" and "unbeliever".

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.

Willard Richards records in Joseph's journal that Joseph described Black people as "sons of Cain."

Joseph condemns slavery in a letter to Bennett.

William Smith speculates that Boggs was shot "by one of his own negroes."

Joseph Smith recommends freeing, educating, and giving equal rights to slaves.

Joseph commends Black people who cultivate themselves.

Nauvoo Neighbor reports that a Black man was involved in a crime and he was burned to death.

Campbell writes an account of Saints in Clay County.

Joseph makes a joke about Black people.

J. C. Nott states that interracial marriage will produce infertile couples.

Joseph describes himself as "a friend of equal rights to all men."

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."

Thomas C. Sharp lambasts Joseph just before the martyrdom.

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

Willard Richards recounts the events of the attack on Carthage jail in his journal.

The NNE asserts JS and HS killed by a mob for their religion.

QW, an Illinois neswpaper, reports that JS was killed in a rescue attempt.

Public Ledger says of the killing of Joseph and Hyrum Smith is a "grosser act of treachery was never committed."

New York Herald reprint describes Joseph and Hyrum Smith as martyrs.

Woodruff writes to Brigham about William Smith's mismanagement of the branch.

John Taylor states that the descendants of Ham have black skin, and are "apostate of the holy priesthood" and that the abolitionists are trying to make void the curse.

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

BT, a Finnish newspaper, reports an Unknown Mormon tried to break into Carthage Jail, sparking the conflict.

Apostle and Patriarch William Smith gives his reasons for opposing the leadership of Brigham Young and the rest of the Twelve.

Willard Richards notifies the Church in Times and Seasons of the excommunication of William Smith on Oct 12, 1845 for having "turned away from the truth".

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.

Appleby sees Lewis, an elder ordained by William Smith.

Appleby sees Lewis, an elder ordained by William Smith.

Appleby notes the son of Lewis is married to a white woman.

Brigham criticizes interracial marriage and mentions "if they were far away from the Gentiles they would all [h]av[e] to be killed."

Brigham says that Africans are cursed descendants of Cain.

Orson Hyde explains why William Smith was excommunicated.

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.

Orson Pratt gives first public discourse on polygamy, another example (besides the priesthood ban) of the Church taking a position without concern for popular opinion.

Jedediah Morgan Grant reports that Joseph fired on the mob after seeing Hyrum Smith die.

GAS records JS speaking of going like a lamb to the slaughter, under the protection of TF.

Thomas Ford state that Joseph and Hyrum were under his sworn protection and surrendered as prisoners.

John Taylor reports that John M. Bernhisel was told by Joseph that he went "as a lamb to the slaughter."

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.

Horace Greeley records Brigham's comments on slavery connected to the curse of Ham.

N. B. Johnson inquires whether mixed-race ancestry makes him ineligible for priesthood.

Brigham says that interracial marriage warrants death.

Brigham states that curse of Ham still exists on Black people.

Brigham explains priesthood ban doctrine.

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

Deseret News editorial refers to Black people as "little better than savages."

The Ogden Junction publishes obituary for Moroni Able.

Smith, Picknell, Lindsey, and Leach describe duties of deacons.

Brigham refers to the priesthood and temple restrictions.

Eight Black Saints perform baptisms for the dead in the Salt Lake Temple in 1875.

Smith reports on Able's biographical details.

Abraham Smoot recalls that Joseph told him that Black members should not be ordained to the priesthood.

Zebedee Coltrin says he thinks that Joseph removed Elijah Able from the Quorum of the seventy.

Zebedee Coltrin recalls that he anointed 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."

Lucy Walker recounts that Joseph could not acknowledge plural marriage.

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

Los Angeles Herald says that there are Black Saints and "The Prophet made no distinction as to race, color or previous condition of servitude.

H. M. Turner references Brigham explaining the priesthood and temple restrictions.

Jackson County Banner reports on Elijah Able's missionary visit to Indiana.

Chattanooga Daily Times profiles the lives of Black Saints moving to Utah.

Jane Manning James was offered to be adopted by Joseph and Emma Smith.

W. R. Hine's claims that "Black Pete" claimed a revelation to marry a white woman (a daughter of F. G. Williams).

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

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

Jane Manning James writes to Joseph F. Smith about receiving the endowment, about adoption, and about being sealed to Walker Lewis.

Heber J. Grant records Lorenzo Snow's remembrance of Brigham Young's teachings on the reasons for the priesthood ban.

Lucy Walker says Joseph would have made plural marriage public had he lived long enough.

In a Church periodical, George Q. Cannon states that priesthood ordinations "have been done by Elders when they thought children were likely to die."

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.

Jane Manning James is attached as a "Servitor for eternity to the Prophet Joseph Smith."

Cannon states that Joseph taught that the seed of Cain could not receive the priesthood.

Richards says that Joseph taught that the "seed of Cain" would not receive their "final redemption" until after the "seed of Abel . . . should all have their opportunity."

Broad Ax reports on Alex Bankhead and Marinda Redd's faithfulness to Mormonism.

Oliver B. Huntington writes that Joseph and others removed their garments prior to their martyrdom because they feared their garments would be mocked.

James recorded she performed baptisms for the dead for her ancestors.

Jane Manning James mentioned not being satisfied with adoption to Joseph Smith as a servant, and she requested sealing blessings again.

John H. Smith thinks that those who have dominant white ancestry should be allowed to go to the temple.

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.

Able and James were denied temple blessings by Brigham, Taylor, Woodruff, and Joseph F. Smith.

John Whitaker cites "one drop" rule in justifying restricting Nelson Ritchie from receiving sealing.

James E. Talmage writes that ordinances are performed by proxy for the dead.

Jenson gives date for Able's ordination as an Elder and a Seventy.

Deseret News describes Samuel and Amanda Chambers as being a worthy, generous couple.

Joseph Fielding Smith explains the application of Moses 7 in missionary work among the "Canaanites."

Joseph Fielding Smith reports that Joseph instituted priesthood and temple restriction.

Hugh B. Brown comments on what makes teachings binding.

Berry was endowed and sealed after her death.

Ronald K. Esplin concludes that the priesthood and temple restriction was introduced by Joseph Smith in Nauvoo.

Esplin concludes that Brigham's believed the priesthood ban was rooted in revelation.

Atlas of World Cultures defines the term "Hottentot."

Görög-Karady highlights how Vili see selves as prototypical humans and white people as cursed.

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 Cain became associated 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.

Joseph & David Lyon summarize all that is currently known about the ballistic and forensic evidence concerning the killing of Joseph and Hyrum Smith.

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."

In the Gospel Topics Essay, the Church denounces past theories and racism.

Reeve discusses historical reasons for the priesthood ban.

Historian Newell G. Bringhurst believes that William I. Appleby's "so-called journal" was written actually written in the mid 1850s.

Jane Manning James receives a patriarchal blessing from John Smith in 1889.

Jane Manning James is "attached as a Servitor for eternity to the Prophet Joseph Smith" in the Salt Lake Temple.

Jane Manning James is authorized by stake president to do baptisms for the dead in 1888.

Moss summarizes Rwandan weather.

Family Search records show that Johanna Provis was endowed and sealed.

1850 U.S. Census lists Harriet Church as an enslaved seven-year-old.

Family Search records that Sarah Hofheintz was endowed and sealed to spouse in 1845 and 1855.

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