Elihu Coleman explains that the belief that Black people are descended from Cain was common.

African Society of Boston lists Joseph Ball Sr. as a founding member.

Ball family is marked as "free colored persons" in the 1820 census.

Joseph translates BOM, "God denieth none, bond & free, black & white."

In 1830, Ball was listed as "white" in the census.

The Book of Moses records that "the seed of Cain were black and had not place among them."

Joseph translates Moses including the phrase that Canaanites had "blackness" come upon them.

Christian Register reports on Mormons in Kirtland and mentions a Black man who is said to have jumped 25 feet without injury.

Black Pete Kerr described as a "chief man."

Middlebury Free Press reports on how the "Mormonites" have an African American member ("Black Pete") who believes he can fly.

Evening and Morning Star reports policy of not admitting Black people to the state or Church.

Richards provides MS list of mob members.

David Child rejects the curse of Cain theory.

Farmers and Mechanics Advocate reprints Jackson County mob manifesto.

1835 First Presidency explains why they included a section on government in the Doctrine and Covenants.

W. W. Phelps believes black skin is an indicator of spiritual standing.

Unknown author composes hymn that celebrates future missionary work in Africa.

Cowdery records Kirtland Conference rejecting Ball as an Elder.

Messenger and Advocate calls for masters of slaves to be converted and kind as well as calling emancipation "destructive" and interracial marriage "devilish."

M&A comments on "degrading nature" of Black people.

Joseph talks about the potential effects of emancipation.

Governor Dunklin maintains that Saints are abolitionists until proven otherwise.

Weld criticizes use of Cain myth for African origins.

Wilford Woodruff calls Joseph Ball an "Elder."

Woodruff describes working with Joseph Ball during the winter.

Joseph and Rigdon uses the term "negro" in a derogatory way.

Unknown witness notes Joseph did not laugh at a joke about Black people.

Pratt notes role of perceived abolitionism in persecution.

Joseph Ball has difficulty with other elders, which were settled.

Sarah Ann Mode Hofheintz listed as white in 1840 census.

LaFayette C. Lee recalls Joseph saying that his words were, at times, cited as if scripture.

First Presidency, while announcing Nauvoo Temple, says that "persons of . . . every colour" will worship in the sanctuary of the temple.

William Walker recalls Joseph offering to give him a horse.

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

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.

John Taylor recounts the martyrdom of Joseph and Hyrum Smith on June 27, 1844.

Joseph considers Saints associated with plight of "rebellious n---ers."

Joseph lays out a plan for compensated abolition.

Hyrum tells Jane Manning James that the one who put the mark on her forehead can remove it.

William Clayton reports Alexander Badlam commenting on the "unfortunate race of beings the negroes."

Joseph says the system Christ opened up is for all nations and colors.

Ball serves as chair of Joseph's Boston election committee.

TS calls for violent vengeance on "Infernal Devils" of Nauvoo.

Thomas C. Sharp talks about exterminating the "wicked and abominable Mormon leaders."

The NYDH reprints the NN extra calling JS and HS martyrs.

Public Ledger reprints portions of the Nauvoo Neighbor Extra's report of the Martyrdom of Joseph and Hyrum Smith.

Spirit of Democracy, an Ohio newspaper, reports Joseph trying to escape Carthage.

Liverpool Mercury refers to the killing of Joseph and Hyrum Smith as an "assassination."

Thomas Ford calls Joseph and Hyrum's death assassinations and considers it a disgrace.

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.

George Hales records evidence that Able still held the priesthood in 1845.

Thomas C. Sharp, editor of the Warsaw Signal, gives notice that he plans to publish a proclamation by William Smith.

Parley P. Pratt abstained from sustaining William Smith as an apostle and patriarch.

John Taylor and W. W. Phelps discuss the removal of temple garments by Joseph and Hyrum Smith and John Taylor prior to Carthage.

John Whittier sees Enoch Lewis preaching.

James Allen Scott describes details of the large assembly room for dedication services on the first floor of the Nauvoo Temple.

The Voree Herald reports on a claim that Orson Hyde baptized and ordained an Indian who calls himself "a Lamanite prophet."

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.