Hebrew text of Genesis 6–9 (story of Noah).

Ambiguous Syriac text indicating "black" or "sad."

Ali Ünal offers translation re: Cain.

LCE scribe writes C as "casting down" his face.

Thomas Peyton identifies Cain as "black."

Elihu Coleman rejects that Cain and Canaan share a common lineage.

Richard Allen recounts experience of church segregation in Philadelphia.

1830 census lists Sarah Hofheintz as a free black woman.

Revelation manuscript for D&C 20.

LMS letter to her family describing appearance of Moroni.

Joseph's 1832 history giving earliest firsthand account of the vision.

JST manuscript for Psalm 14 which has similar verbiage to 1832 FV account.

David Child rejects the curse of Cain theory.

OC writes to WWP on JS First Vision.

WWP letter to his wife saying he heard JS preach.

JS account of his First Vision from 1835.

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

Angelina Grimke criticizes use of Canaan myth to justify enslavement.

PPP recounts JS telling about his visions.

Weld criticizes use of Cain myth for African origins.

Wilford Woodruff calls Joseph Ball an "Elder."

A writer to the Colored American criticizes the Cain myth.

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

Sarah Ann Mode Hofheintz listed as white in 1840 census.

Orson Pratt recounts JS's First Vision.

JM recounts meeting WS who retells JS First Vision.

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

JS 1842 account of First Vision for JW.

OH recounting of JS First Vision.

LR accounts of JS First Vision.

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

DNW interviews JS on the First Vision and JS details seeing two personages.

Joseph enforces anti-miscegenation law in Illinois.

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

IDR prints JS' account of the First Vision, where he sees two personages who are exactly the same.

William Clayton includes a summary of the events leading the Martyrdom in the Council of Fifty minutes.

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.

John Whittier sees Enoch Lewis preaching.

Robert Campbell comments on William McCary and Lucy Stanton as couple.

Pratt briefly articulates a rationale for a priesthood ban.

BY chides church members for dancing like black people.

William Appleby says that ordination of Black members could lead to intermarriage.

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

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

Brigham says that Africans are cursed descendants of Cain.

Brigham says that Utahans are averse to slavery.

Wilford Woodruff records receipt of a letter from Quaku Walker Lewis.

Orson Hyde explains Utah servitude laws.

Wilford Woodruff records Brigham condemning slavery but maintaining that Black people must be servants.

Utah act allows indentured bondage in Utah.

Wilford Woodruff's summary of a February 13, 1849 meeting in which Brigham Young states that black people are inelligible for the Priesthood because of the curse of Cain.

Josiah Priest rejects Cain theory in favor of Ham theory.

Brigham Young states that God has made some to be the "masters" and "superiors" of Black people.

Brigham expresses his views on slavery in the margins of the document.

Wilford Woodruff reports that Brigham stated interracial marriage was worthy of death.

Brigham explains his racial rationale for slavery.

Brigham gives reasons for Black "service" laws.

Brigham speaks on the need to treat "the seed of Cain" well as servants.

Brigham denounces interracial marriage and gives an explanation for the priesthood and temple restrictions.

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

Brigham expresses belief in the curse of Cain.

Brigham says only God can take the priesthood restriction off.

Orson Pratt holds Africans and other groups have a "degraded parentage" and valiant premortal spirits "kept in reserve" will not receive their bodies.

Quaku Walker Lewis returns from Utah and reopened his barber shop.

Brigham highlights how all peoples, including "dark-skinned savages," are seeking salvation.

Brigham expresses views on indigenous peoples.

Brigham comments on Green Flake's health.

BY says Lord sent his angel to JS in First Vision.

George A. Smith expresses priesthood ban rationale.

Brigham says to "keep blacks out."

Lowell Daily Citizen and News reports that Quaku Walker Lewis died of dropsy.

Brigham includes "n---er stealing" among the "treasonous" actions of which other Americans could be accused.

Ezra T. Benson holds that the Saints will not involve themselves in freeing Black people from enslavement.

Abraham Lincoln stated that he found white people superior to Black people.

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

Brigham offers to buy enslaved Black man in order to free him.

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.

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

BY mentions First Vision; gives JS age at 14.

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

Brigham says "whites will be cursed" for their "abuse" of Black people "unless they repent."

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

John Taylor leaves the question of liberation of Black people due to a "higher law" to other parties.

George A. Smith notes that some wrongly think the Civil War was caused by "the almighty negro."

Paul de Lagarde offers reprint of MS Leiden regarding Ephrem's view of Ham's blackness.

Erastus Snow supports citizenship and full privileges for Black people in America.

Catherine Waite cites Brigham's quote against abolitionism.

OP retells First Vision.

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

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

T. B. H. Stenhouse says he heard W. W. Phelps say that Joseph Smith first learned about polygamy translating the BOA papyri.

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

Brown rejects Cain origin for peoples of African ancestry.

Thomas C. Jones records Samuel Chambers' testimony.

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

JT declares purpose of First Vision in discussion of priesthood, missionary work, and enlightenment.

Zebedee Coltrin and Abraham Smoot defend priesthood ban.

First Presidency meeting minutes record John Taylor's conclusion that Elijah Able was ordained before the "word of the Lord was fully understood."

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

EBS justifies priesthood ban in poem using premortal unworthiness explanation.

George Q. Cannon articulates the priesthood restriction.

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

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

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

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

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.

James requests Taylor to perform an adoption for her to Joseph and Emma.

Deseret News reports death of Elijah Able.

Deseret News commenter theorizes on descendants of Cain.

Manifesto (Official Declaration 1) declares an end to polygamy.

Abraham H. Cannon recalls that Brigham told Lorenzo Snow that blacks couldn't hold priesthood through premortal actions.

Wilford Woodruff describes in his speech how government threats catalyzed revelation for the Manifesto.

CW says JA says he heard JS say God touched his eyes in the vision.

ES late reminiscence of hearing First Vision.

Dennis Lythgoe transcribes letter from William Flake.

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

Juvenile Instructor rejects knowledge of neutrality in premortality.

Woodruff attributes priesthood restriction to Cain's murder of Abel.

Le Roy Snow offers premortal explanation for certain classes.

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."

Salt Lake Tribune gives a description of Green Flake, "the only colored survivor of the band of '47," as a "vigorous, broad-shouldered, good-natured, bright old gentleman."

Edward Stevenson writes a late recollection of the First Vision of Joseph Smith.

Missionaries tell Broad Ax of kind treatment by Black Americans in South.

Deseret Evening News debates on what ordinances black people can receive based on Brigham's language.

Cannon cites what John Taylor told him in Nauvoo about his conversation with Joseph about the priesthood ban.

Grant tells a morality story using a minstrel show and n-word.

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

Smith expresses "one drop" rule on temple/priesthood access for Black people as an opinion.

Brigham denied Elijah Ables endowment.

Salt Lake Tribune references Able's relationship with Joseph.

Deseret News explains black people's place in heaven.

JFS uses story of GW to show black people should not outdo white people in courtesy.

JFS rejects premortal explanation, affirms Cain explanation.

Deseret Evening News obituary celebrates Jane Manning James for her faithfulness and friendships.

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

Joseph Fielding Smith states that Joseph declared Able's ordination "null and void."

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

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

Richard Barry comments on LDS views on black people in 20th-century.

MJB argues for race as a product of premortal designation.

Walter P. Monson uses "descendants of Cain" to chide those who fail to warn their neighbor.

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

JET invokes Cain to explain priesthood ban origins.

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

Pageant depicts Mormons in same light as "negroes."

Joseph Fielding Smith attributes priesthood ban to Joseph Smith's teachings.

J. Reuben Clark proposes that the Twelve review past statements and make a ruling on whether "one drop" of blood disqualifies someone from receiving the priesthood.

FP tells ETB to make accommodations for white Church members' discomfort with Blacks.

JAW rejects notions of "master race."

CEY uses allegations of miscegenation advocacy as example of "motive questioning."

First Presidency tells Spongberg that the Church makes no effort to proselytize black people.

Lowry Nelson references the premortal life as one of the reasons for the priesthood ban.

Heber Meeks mentions priesthood ban/adjacent teachings as potential reasons to stay out of Cuba.

GFR uses black people as cautionary tale on valiance.

The First Presidency warns Lowry Nelson to "re-orient your thinking."

HJ and RB reject notions that "white blood" differs from "black blood."

David O. McKay notes that individual freedom is undermined through racial animus.

DrWB dismisses racial identification with blood.

Berrett (1951) includes more extensive version of 1949 statement in John J. Stewart text.

Masters' account of white pastor leading newly formed congregation of Black Christians.

WRB notes that LDS Hospital segregates black and white blood banks.

David O. McKay alludes to lifting the "black til proven white" restriction in South Africa.

Elder Mark E. Peterson condemns the civil rights movement and defends Latter-day Saint theology and practices related to priesthood and temple restrictions for Black Saints.

McConkie defends priesthood ban based on scriptural interpretation.

Lee contests legitimacy of Able's ordination.

JFS tells EE that no revelation exists on premortal explanation for ban.

Wallace Turner reports on early 1960s efforts to lift restriction.

David O. McKay approves the policy that baptisms for the dead for Black people be performed with whites as proxies "if this can be accomplished without offense."

LA suggests Church isn't racist for its support to other ethnic minorities.

James B. Allen cites evidence supporting that the First Vision had relevance in the lifetime of Joseph.

Jim Todd offers analysis of ramifications of priesthood ban being lifted.

Bruce R. McConkie associates black people with spiritual inferiority.

BYU Studies full issue of Spring 1969 devoted to First Vision accounts.

Ernest Wilkinson maintains BYU is equitable to black students.

N. Eldon Tanner and Hugh B. Brown sign a statement under the name of the First Presidency saying that the origins of ban are not known.

"Church Section" of Deseret News reports on release of Joseph Fielding Smith as Church historian/recorder in February 1970; notes he was called March 17, 1921.

James B. Allen discusses First Vision accounts in an official Church periodical.

The Church uses Cain justification in black ordinations in Brazil.

Wallace Turner cites statistics regarding percentage of Mormons/non-Mormons who think blacks want to destroy Church.

Hugh W. Nibley concludes that the Priesthood restriction has its origin with God.

SCOTUS finds that Bob Jones University violates tax-exempt laws.

GML illustrates how the standardization of Sunday School was an ongoing process from the 1800s into the early 1900s.

BRM tells SWK that there is no scriptural barrier to lifting the ban.

Newell Bringhurst argues that the origins of the priesthood ban are unclear.

TGM writes that JS saw both angels and God during the First Vision.

Ronald K. Esplin states his view that Brigham's views on priesthood ban were rooted in revelation.

Hartley writes that the main work of deacons in the late 19th century was to care for the meetinghouses.

Joseph Freeman reports that unauthorized ordination of a Black Saint sowed division in the Genesis Group.

BRM celebrates "seed of Cain" receiving the priesthood.

Bruce R. McConkie gives an account of the powerful confirming experience of the Twelve following Spencer W. Kimball's priesthood revelation, and its implications.

MVB Jr. publishes article in Ensign on the different First Vision accounts.

Ralph Abernathy explains why Martin Luther King, Jr. engaged in extramarital affairs.

Stephen Ochs provides account of reaction to Father Tolton as a Black priest.