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Communicable diseases such as smallpox, trachoma, tuberculosis, typhoid fever, and cholera were serious problems in the late nineteenth and early twentieth centuries. With antibiotics, improved hygiene, vaccinations, and other medical advances against these diseases still a half century away, attempts to stave off such diseases often consisted of disinfecting clothes and bedding, medical examinations, and quarantine. Booth and other Latter-day Saint missionaries and their converts often suffered from ill health, and some even died from the aforementioned diseases, as the following journal excerpts illustrate. When available medical remedies did not suffice, the Saints often turned to faith healings and priesthood blessings to help them cope with their illnesses.

Priesthood Blessings, Plagues, and Barber-Surgeons[1]

September 14, 1899 (Thursday) [Aintab]

Studdied most of the day. Read Matt 2, 3, & 4. Had a bad cold. Testimony meeting in the evening. Krekore Keretlian brought his son Hosrief to be administerd to. We had no oil but before meeting we kneeled down and prayed for him after which I laid hands on him and he began to get well imediatly.

November 2, 1899 (Thursday) [Aintab]

Remained most of the [day] indoors and studied. Called on Hagop at his relatives, that is, his grandfathers place. Before meeting in the evening I was called to administer to Artine Uzoonian who was suffering with a sevier head ache. He arose and came to meeting and was perfectly well when he went home. I spoke in meeting a few minutes on “Blessings follow Obedience to law.”

December 24, 1899 (Sunday) [Aintab]

The day was very cold and cloudy. In Sunday School I commenced to give lessons on the “Restoration of the Gosple” from Roberts Outlines of Eccleasiastical History.[2] Yesterday being the birthday of the Prophet Joseph Smith, it was appropriate to begin the lessons with the account of his birth and early childhood. Dinned with Hagop Bezjian. We also visited them as teachers. Posted my letters and administered to Bro. Usuffian. Spoke 25 minutes in meeting after which we visited Kevork Kunderajian. Had supper with Bro Pilavjian and spent part of the evening there with some of his relatives. Administered to his child who was very ill. It brightened up and ate some orange and was much better. The promise of the Lord was fulfilled.

December 26, 1899 (Tuesday) [Aintab]

Attended my class. Administered to 2 sick children and visited Armanag Kunderajian (the blind boy) with the priests and spent an hour in conversation with him and his neighbors. Talked in Y.M. again from Lesson VI on Nichodemus, etc. After meeting we met with Emanual Mertakanian as teachers in my private room.

December 28, 1899 (Thursday) [Aintab]

Went and administered to four children all of the family of Keretlian. In the afternoon Sarkis Orulian called to see me. He has been away since last spring and just recently returned. I spoke in Testimony meeting, after which we met with Bros. Nazar Bardakjian and Avedis Garebetian in my room in the capacity of Teachers

December 29, 1899 (Friday) [Aintab]

Went and administered to Bro Garabet Usuffian, then to the school where I practiced the children and after met with Sarkis Orulian & Hohannus Hagopian as teachers. This finishes our visites for this time.[3] We have met with every family and with every member but two viz Hagop Tenekejian and Yennege Kunajian who were not where we could reach them. I have enjoyed my visits with the saints very much and found a good spirit with most of them. A few were a trifle “cold.” Priesthood meeting at night where I with Artine and Nersis gave the reports of our labors. Aveds was not present. The suggestion of a two days fast, and general hand shaking and forgiving each other etc etc were brought up and discussed. . . .

December 30, 1899 (Saturday) [Aintab]

The children came here and practiced their pieces for New Years. Garooch gave a report of the work (weaving) over which he has charge. Studied my lesson for S. S. Wrote to J. A. Holdaway at Aleppo. Administered to a child of Nersis Pilavjian who had the small pox.

March 9, 1900 (Friday) [Aintab]

A “Barber” came to pull my tooth (nearly all barbers pull teeth in Aintab.) He tried with a pair of forceps resembling an old pair of rusty pincers, and broke the tooth. I paid him 3 metalics and hurried off [to] the Hospital to get it pulld but there was no dentist there.[4] Bot oil of cloves.[5]

April 24, 1902 (Thursday) [Alexandria]

After breakfast (our own food so far) we were taken through the Inspection office, and our bedding was put in the Disinfecter. On boarding again we were not allowed to go ashore. The examination seemed to be only for the Plague[6] but it was the most farcical thing I have seen for so serious a matter. Less than 30 seconds were spent in the <real> examination of the three males in the room for that purpose. I[t] cost nothing but the trouble, and then we were sent back by boat which cost 2½ francs. In the after noon the passangers began to file in and there were many scores of them in all.

We sailed out about 4.30 p.m. and another voyage of 4 days was befor us. Accomodations are not good and the food for supper <with tin plates & cups> was a large dish of meat and potatoes and bread handed out to each group. In our crowd were 6 for the 1 dish.

August 14, 1905 (Monday) [Zara]

My 39th Birthday. In the afternoon I went to the Church room and met with a few of the Saints. Our Sister Elman, who has not the freedom of coming to see us often, came and had us administer to her 13 year old girl who has been a lunatic all her life. We sang several Hymns, then each one offered prayer after which I annointed her freely with oil and all present, adults, both male and female, laid hands upon her to seal the annointing. We hope the Lord will respect the ordinance and make good his promises concerning the gifts of the Gosple to those who believe.[7]

Eye Disease among Emigrants and Missionaries[8]

As mentioned earlier,[9] trachoma was a major problem for the Armenian Saints trying to emigrate to Utah. Health inspectors would check each potential emigrant for this eye disease and refuse passage or entrance to anyone showing symptoms. Trachoma is a highly contagious communicable disease that plagued much of the world at this time and if untreated could lead to blindness. It spread quickly through the densely crowded confines of steamship travel in those days.

May 3, 1902 (Saturday) [Naples]

Made preperations for Boarding the ship. Called on the U.S. Consul and also met a man News paper reporter from Washington with whom I had a pleasant chat. Exchanged money at the W J Turner & Co Bank.

On going to the ship on which I supposed the armenian saints were now safely boarded, I found Bro Artine Vezerian standing by the enterance and looking very sorrowfull. He told me he had been rejected by the health Inspecter and could not go to America on acct of eye troubles—a desease which has hindered many from going. Altho I tried hard and worked till the last, it was of no use and I had to leave his ticket to Boston amounting to $33.50 for him to collect back from the S.S. Co. I did manage to save the price from Boston to Salt Lake, $51.75, but gave him 20 francs to get him some cloths etc as his baggage was mostly lost to him. He and Bro Saim will try and work their way together till something turns up for them. Of all the large company who thought of being with me on the way to Zion only 2 of the Armenians and one German sister are left.

July 19, 1908 (Sunday) [Dieppe, France]

We boarded a steamer at Deiffe [Dieppe, France] and soon after day light we landed at New Haven [England], but what a disappointment met us there! There was confussion and weeping and crying among us when we were told by the Customs House or Immigration officials that two of our party had trachoma very bad and they could not be allowed to go on. Sister Dudu Orulluian and Sister Khatun Aposhian, the only two mothers in that crowd of 19 souls, were turned back to Deiffe [Dieppe, France] and of course their husbands and Khatuns three smallest children must go back with them. The rest of us, 12 without myself, came on to London but all the former merriment was gone and the poor children wept as they went along.

August 13, 1909 (Friday) [Marash]

Elder Phelps came in from the Vineyard with a sore eye inflamed, and pronounced trachoma by the Dr. who examined it.

August 14, 1909 (Saturday) [Marash]

To day I am 43 years old. A Dr. examined my eyes and said I had trachoma in the right eye.

September 30, 1909 (Thursday) [Aleppo]

Worked hard all day packing up & preparing to leave. Signed my reports, gave my last talk in public to the saints of the Aleppo Branch in Testimony meeting. Dr Armenag gave a report of his examining the eyes of the Saints and found many of them clear of Trachoma. Some having it slight and some pretty bad cases.

Booth’s Near-Fatal Bout with Smallpox[10]

During the first quarter of 1900, Joseph W. Booth contracted a near-fatal case of smallpox. The following journal entries describe the excruciating ordeal he experienced and the kind care he received from the local Armenian converts and the Shepherds, a Protestant missionary couple and humanitarians who befriended Joseph and later Reba Booth during their many years of service in the Turkish and Armenian missions.

January 11, 1900 (Thursday) [Aintab]

Dr Shepard[11] called to see me and we had a nice chat on currant topics. I gave him a set of tracts and the Voice of Warning (which Elder Maycock left for Mrs Shepard). I spoke in Testimony meeting at night, but few present.

January 12, 1900 (Friday) [Aintab]

A young man came in the morning and invited me to take supper with them and to bring my fork and spoon with me. I[n] the evening I was compeled to forgoe the pleasure of dining with my friends on account of illness.

January 13, 1900 (Saturday) [Aintab]

Kept my bed all day and continued to grow worse. A letter from Pres. P. D. Lyman came in which he acknowledged receipt of my invitation of last Nov 13. He also stated that Elder Thomas P. Page of Riverton was now on his way for Turkey.[12] He desired me to go to Haiffa and pay a small amount to some parties whom the church was owing.

January 14, 1900 (Sunday) [Aintab]

Still kept my bed, with a high fever and aches and pains through the body. The Saints conducted the Services and all appearantly went smooth. Dr Shepard called and said I had either malarial or tyfoid fever. Pr[e]scribed for me.

January 15, 1900 (Monday) [Aintab]

My face broke out some and when the Dr came he said “I guess you’v got the Small Pox” but it was very light. I suffered a great deal all day and especially during the night. The situation was a little gloomy for me when thought of my home and family and friends, and then of my own condition not knowing what a few days more might bring. I prayed earnestly to the Lord to restore me and I would try and be more servisable to him in the future. Wrote a short note to J. A. Holdiway.

January 16, 1900 (Tuesday) [Aintab]

When morning dawned I found my fever gone, and feeling much better I sat up and read and wrote several hours. My face still grew worse with Small Pox but the Doctor assured me that no harm would come from that. Mrs. Shephard sent me a nice glass of jelley, a dish of custard and a choice bit of Lemon Blanch monge & bisquits, and latter some sweet cakes.

January 17–24, 1900 (Wednesday–Wednesday) [Aintab]

I lay almost half unconscious during this time. My face sweeled up in a most frightful manner. Some fifteen or 20 of the postules broke out in my mouth and throat causing much pain and preventing me from eating any food except the softest kind and even very little of that. Mrs Shepard continued to send me choice dishes nearly every day, and Dr Shepard made regular daily calls and prescribed for me.

The Saints too, were extreemly attentive to me both day and night, especially Nerises Pilavjian and Garooch Bezjian who waited upon me most faithfully. Often they would kneel down by my bedside and offer such fervent prayers for me that I think the Lord both heard and answered them upon my head. Sister Ester Keretlian was also very kind and attentive to make me as comfortable as possible. Anik Uzoonian, Hossanna Palosojian and other came and waited and watched at my side for an opportunity to do a kind act. May the Lord abundantly bless all who rendered His humble servant the least assistance.

January 24–31, 1900 (Wednesday–Wednesday) [continued from previous entry] [Aintab]

Somewhat prepared for the shock was still greatly affected at finding me in such a terrible condition. By this time my face had turned to one mass of scab and my body nearly covered with postuls. (There were 34 on one little finger.) There were but few on the back of my head which made it easier for me to lie down than it would otherwise have been. From this time I begin to mend, had a splendid appetite but was not able to leave my room for nearly 10 days latter. On his arrival Bro Holdaway was advised to be vaccinnated and as soon as possible we secured the necessary medicine and had it attended to on Fri 26.

February 1, 1900 (Thursday) [Aintab]

Up to this date I kept my bed most all the time occassionally raising to walk about the room for a little exercise or to sit up in a chair for rest. The day was warm and sunny.

February 2, 1900 (Friday) [Aintab]

I ventured out into the big room a few minutes, but like the Ground hog and the bear I saw my shaddow and soon returned, but not for six weeks as the traditional story goes.

February 3, 1900 (Saturday) [Aintab]

I was able to raise, and dressed myself in turkish costume from head to foot and went with Garooch Bezjian to the Hammam where I had a bath and received much kind treatment during t[he] process. After this I went to his house, ate dinner and had a good rest and sleep. During the day Bro Holdaway superintended the fumigating of the room and the clothing etc which had been exposed. I feel very thankful to the Lord for his mercy in bringing safely through this terrible seige of affliction and pray that it will prove a blessing yet to his servent in the cause [of] spreding the seeds of truth among this people.

February 4, 1900 (Sunday) [Aintab]

I was not feeling well enough to attend the meetings, beside my face was in such a frightful condition that I would not have felt easy at being befor a crowd of spectators.

February 6–10 (Tuesday–Saturday) [Aintab]

Remained in doors most all the time during the week. Spoke in Y. M. on Tues. and in Testimony meeting on Thur. evening. During the week I had Avedis Kastian make me a large bath tub of lumber. On the last date in the afternoon Bro Holdaway & I took a walk out through the fields for fresh air and exercise. Dr Shepard called that morning and invited us to dine with him next Mon but I begged to be excused until my face got a little more presentable.

During my sickness and convalescence, I have finished <reading> Matt. and Mark in Turkish and received letters from the following persons. Mrs J. W. Booth and A. L. Booth., P. D. Lyman, F F Hintze, P. S. Maycock, Edna Hackett, May Whitby, Amelia Adams, R E Booth, Thos. P. Page, Dr. Arminag, R N Bennett, Bp A Marsh & counselors.

February 13, 1900 (Tuesday) [Aintab]

In the afternoon we took a walk for an hour or so and on returning drank a cold drink of water which chilled me and gave me a cold. Gave my lesson in YM at night on “Miricles.” Wrote to my wife & folks.

February 14–28 (Wednesday–Wednesday) [Aintab]

For three days I was most of the time in bed again and up till the 28 of the month stayed indoors nearly all the time. The weather was wet and rainy and I was afraid to venture out more than was really needful.

During this time I received letters from Mrs J W Booth, Mr & Mrs L. Carlisle, May Hackett, Maud Hackett, T. P. Page, F. F. Hintze, which came on the 16 inst. and on the 23rd I received epistles from Minnie Moyle, Esther Healey & A. L. Larson, the latter was in Sivas, Asia Minor. On the 19th wrote to Pres P. D. Lyman[13] and the next day to F. F. Hintze. Again on the 26 wrote to A. L. Larson, and on the 27 to Edna, May and Maud Hackett, and to my wife.

Sold a Draft on the 17 for 30 (Thirty) English Pounds, 10 of which I ordered charged to my personal account at Liverpool & 20 to the Mission.

During this time (14-28) we experienced no little trouble with our “sudji” (milkman). Through the delicacy of his gustatory organs Bro. Holdaway made the startling discovery that there was more than the usual percent of the aqueous ingredients which greatly modified the flavor and decreased his appitite in the same ratio. One morning we called the milkmans attention to the fact that the milk was weak and watery and he favored us, free of charge, with the valuable dairy information that if the cow was allowed to drink before milking time the results would be as we had found but he kindly consented for our special benifit to give the animal no water until he had obtained the rich and unmixed fluid from <the> cow in the early morning. On another occassion the milk was sour and his excuse for that was that the cow had had a feed of orange pealings which affected the fluid in that way. After several trials and obtaining promises of good [w]ill we were constrained to change our sudji and get another.

March 5, 1900 (Monday) [Aintab]

In the afternoon we visited the hospital where we were kindly shown through the rooms by Dr Shepard. I paid him 1 lira and 2 mejedies for his services during my sickness.

Passing of Elder Emil Huber in Aleppo[14]

Five missionaries died in the Turkish and Armenian missions, including Joseph W. Booth in 1928. While serving as mission president of the Turkish Mission, Booth recorded the illness and eventual death of Elder Emil Huber, a Swiss-born Latter-day Saint missionary who served in the Turkish Mission. He contracted either typhus or typhoid fever and suffered greatly. Booth’s entries describe his worry, care, and concern for Huber’s well-being and his attempts to honor Huber’s sacrifice and memory. Elder Huber is one of two Church missionaries buried in Aleppo (the other, Joseph Booth, over twenty years later). These types of deaths were not uncommon in the mission fields of the nineteenth and early twentieth centuries and act as reminders of the sacrifices made and the precariousness of this work.

Elder Emil J. Huber. Courtesy of Church History Library.

May 9, 1908 (Saturday) [Aleppo]

Continued our journey but with two new companions, Ovsanna and the boy having remained in Killis to go to Hammama, a hot spring near Amuk. Our new companions were sisters, daughter of Krikor Kalemkyarian (Antigueji). I talked on the gospel to them and passed the time pleasantly. Arrived at Aleppo about 11 p.m. Ala Turka[15] & found Elder Huber very ill with Typhoid & Reba very much worn out. Met some of the Saints. Elise went to stay with her cousin Zaruhee Kurajian.

May 10, 1908 (Sunday) [Aleppo]

Elder Huber was low & Reba did not hold her childrens class in S.S. Hagop Bezjian gave the lesson up stairs on “The Church.” I called on Lucia Libarian whoes son died in Damascus a few weeks ago. She is the lady who bought the <needle> work over which trouble has arisen between Gulu Uzunian & Anik Nalbandian of Aintab. I[t] seems, as we thought, that Gulu is in the wrong as money has been sent in two lots, 120 gr. & 127 gr. 20 p., to apply on the debt of 400 gr., 250 gr. of which was Aniks, but Gulu has not paid her any yet.

May 11, 1908 (Monday) [Aleppo]

Recd a letter from Krikor Kizirian in Egypt. Wrote to Elders Woodbury, Newman, Thorup, & Krikor Kizirian, Dudu Orulluian per Hov., Dr Armenag, and added a little to the letter to C. written May 5. Elder Huber was a little better.

Photograph of Elder Emil J. Huber’s family. Elder Huber died on May 16, 1908, during his service as a missionary in the Turkish Mission. Courtesy of FamilySearch.org.

May 12, 1908 (Tuesday) [Aleppo]

Birthday, to day, of our esteemed friend C.V. J. and in her absence we looked much at he[r] picture. Reba decorated my finger with a gold ring while we were mutually in fond remembrance, talking & thinking of our faithful correspondant. We may some day have a story to tell her of this days doings.

Dr Altounyan called to see Elder Huber and said there were symptoms of both typhoid & typhus. We paid him 1 mej for each visit and nearly one more for medicine. A lady called in the morning, the mother of my road companions, Sat last, and brough a bunch of Roses from her girls with selams. She said Ismial Hakki Bey had heard of me through her daughter and desired to talk with me on Agriculture etc. some day. I appointed Thur if I could leave Elder Huber. Attended Y M at night. Recd a letter from Elder Vance (Am Fork, Apr 16). During spare time I read most of “Added Upon”.[16]

May 13, 1908 (Wednesday) [Aleppo]

I attended Elder Huber while Reba was at meeting with the Sisters. I finished reading “Added Upon.” It creates in one a longing for the world to come to a knowledge of the truth and accept such glorious principles as are set forth in that little work. Called on a few families of saints, prayed for a daughter of Bro & Sister Merjanian (Marie an invalid). Talked with Mr Poche our Consulate on some matters of recent occurance in Aintab with the officials there regarding our tezkeres & fines imposed etc. (See Apr 22 & 23 last.)

May 14, 1908 (Thursday) [Aleppo]

Remained all day in doors attendant upon Elder Huber. Dr Altounyan came to see him again. We changed his diet from milk, youghirt & lemonade to one of soup, as per orders with instructions [to] alternate it with a little tea & milk tomorrow. Held testimony & Prayer meeting at night with the Saints.

May 15, 1908 (Friday) [Aleppo]

Elder Huber was restless and delirious most all last night and his bowels very much relaxed. I feel that notwithstanding his weakness and fever and somewhat precarious condition he will yet be restored to health and permitted to accomplish his labors in the mission field.

After noon he grew worse and we found his bowels swolen and his whole body trembling under the dreaded influence of the poisonous typhus in his blood. We called the Dr. again at night. He placed him in a cold towel bath for an hour and we changed his bed and saw that the fever was lower than before. Hagop Bezjian & Hovhannes Orulluian sat up with him and kept cool clothes with ice <around &> near his head. Until now Sister Booth or I have been with him most all the time, day & night.

May 16, 1908 (Saturday) [Aleppo]

I arose early and found that Elder Huber was in a precarious condition. We did all we knew to do for him and possibly more than we ought to have done, for we learned after that our services to him was in some respects uncomfortable for him in his low condition. Our hopes began to die away as we looked at him and saw that each hour his strength was waning. Before noon we could see him sinking and we kneeled by his bed and offered prayers in his behalf. I had administered to him previously. He revived some and the Dr made another visit releaving his bowels of some inflamed matter. After noon he gradually grew worse and his life—his mortal life only, declined with the day and as the sun set to night the spirit of Elder Emil J Huber took its flight and the body only was left for us to look upon, but a multitude of memories sweet & sad remain with us and will not soon be forgotten. [Written in left margin] Letters came from Elder Hubers folks while he was dying so he only saw them unread.

We were assisted by the saints and his body was soon laid out and packed in ice—a mighty contrast to the raging fever which had burned his life and all day long. I notified our Consular <Agent,> Mr Fredrick Poche. Although Elder Huber was a Swiss subject, he had taken out his first paper for American citizenship. The German Consul [blank] is the Swiss Consular Agent.

Sent the following telegram <about midnight> to Pres Serge F. Ballif at Zurich, Switzerland, the home city of Elder Hubers parents. Pres. Ballif may be succeded by another but I was not sure. “Ballif, Hoschgasse 68, Zurich. Elder Huber died tonight. Typhus. Splendid record. Notify parents and Penrose. Booth.” Also sen[t] telegrams to the elders in Aintab & Marash.

May 17, 1908 (Sunday) [Aleppo]

We held no S.S. nor meeting, as everything was in confussion and weeping about the premises. I ordered a coffin & an other box, for 3 french Pound. Called on the German Consul about 9.30 am but he was not up. Called again at about 3 p.m. and he was asleep so I could not see him. After that his Dragoman called here and looked into the affair and made enquires etc.

The Grave for Eldr Huber was dug only a few feet <(east)> from the grave of Pres Sarkis Shil Hagopian. We kept the body well in ice all day.

May 18, 1908 (Monday) [Aleppo]

All day we were busy, with the preparations for the funeral. I notified and invited several of my friends including the Consuls, Poche & Teeschendorf. A telegram from Elder Newman stated that it would be impossible for him to reach here for the funeral to day. My telegram was delivered to him 23 hours after it was given here in Aleppo. Such is the miserable work of Turkey.

We dressed the body and laid it in a nice silk covered casket coffin trimmed with gold. His robes were ready as he brought his temple clothes with him[17] and O how lovely he appeared.

At 5 oclock p.m. Services began and lasted for one hour. The corpse rested in a flower covered receptacle <on two chairs> in the court yard surrounded by many mourners and visitors. The court and the three rooms and the roof were all used by the audience. The German Consuls Dragoman and Mr Poche, our Consul, and a son of Albert Poche, with cowaasses[18] from each Consulate honored us with their presence. Rev Stephan [blank] of the Protestant church spoke a while and showed his deep regards for the deceased though but slightly acquainted with him. Kevork Patukian read Alma 40 ch & I and Reba occupied the remainder of the time. We sang “Ya Ukseh ve Jelil yer de”[19] and “A Vatanum Yerushalem”[20] and to close “Pedr Oghul Ruh el Kudsa.”[21] The coffin was opened for a few minutes to take a last look at the remains of our dear brother.

The procession headed by the two Cawasses, then Reba & I, followed by several young ladies then six little children dressed in white, two young men, Dikran & Krikor Dimerjian bearing a large floral wreath, then the casket (it was a <nearly> square box tapering a little to the feet) bourn by 6 pall bearers, and after the Saints, friends, spectators, ect. There must have been from 300 to 500 people and by the time the cemetary was reached the crowd was much augmented. We reached the grave, placed the coffin in an outter box, sang “Ne zeman Barce Seda ver if”[22] and the earthy remains of a noble servant of God were lowered in their last resting place and the Grave and all its contents were dedicated to the Lord. It was just about sunset, 43 hours after his spirit left the body. All that could be done was executed with solemnity, yet the Oriental customs are far behind our[s] in their reverence for the holy dead. We returned as we went, with aching hearts, thinking of one we loved so well.

May 19, 1908 (Tuesday) [Aleppo]

We were busy all day in cleaning house and having every thing washed, clothes, vessel, etc.

May 20, 1908 (Wednesday) [Aleppo]

Spent the day in writing letters etc. giving acct of Elder Hubers illness and death. Reba wrote to his mother and enclosed a peice of needle work, a lock of his hair, and some roses. Also she wrote to Miss Martha Gunther, a friend and lover who is looking after his financial affairs, at 876 South State St., Salt Lake City. I enclosed the letter to his mother in with one addressed to Pres, Latter Day Saints Mission, Zurich, Switzerland—a lengthy acct of the affair for publication to be forwarded to Liverpool. Also wrote to Pres Penrose. I registered the one to Zurich. Also mailed one to the Saints in Alexandria, Egypt. Sold a Draft for £10.

May 21, 1908 (Thursday) [Aleppo]

Settled some accts and entered the same. Paid 3 french lira for the coffin & box and 65 piastres for the digging of the grave and kindred aid. Called at the German Consulate, then at the new Altounyan Hospital in course of erection, and made arrangements with Dr Altounyan to go with me next Sat to make a statement or Certificate of Death before the German Consul. Prof Alexan Bezjian was visiting the hospital also with others. He is on his way to Aintab from a trip to Jerusalem. Wrote a letter to the First Presidency and sent it to Pres Penrose to be read and published if he saw fit. Posted a letter also to Aintab (Jos. Shepherd) from Reba. Testimony meeting at night. I spoke on Work for the Dead.

May 23, 1908 (Saturday) [Aleppo]

Recd a letter from the First Presidency asking me to go to Athens to investigate the work of translating the Book of Mormon into Greek as is being done there now by Elder Thorup, or under his direction. I answered the letter giving the conditions of the mission and the bewildered state we are in through the death of Elder Huber and the lack of elders to do the work. Called for Dr Altounyan but he could not go to day to report to the German Consul. I notified them and set next Tuesday for our visit. <Recd letter from 1st Presidency asking me to go to Athens—B. of M. work.>

May 24, 1908 (Sunday) [Aleppo]

Lesson in S.S. was questions and answers on “Death & the Resurrection.” Mail came from Aintab & Marash. All were sorrowful over the death of Elder Huber. The telegram sent to Aintab reached them in 23 or more hours after given here and the one sent to Marash reached them about 32 hours being delivered to them Monday morning—sent Sat at midnight. Elder Shepherd writes that his itch with which he has been troubled so many months is getting worse under the Dr (Shepherds) treatment. In afternoon meeting Mar 13, was read and I spoke on “After your testimony cometh the testimony of earthquakes, lightening, etc, etc.” Reba & I and a few of the Saints visited the cemetery and conversed at the grave of Elder Huber.

May 25, 1908 (Monday) [Aleppo]

Was busy most all day and posted letters to the following persons. Pres Jos F Smith, Bp A L Booth, Mrs Jennie Lane, Reno W Vance, Mrs Sylvia Moyle Bourne, Mrs Elizabeth Hansen, Esther Orulluian, (Mrs Viravonian for Mrs Armenagh), Elder Jos F Thorup, Krikor Kizerian, Arakial Thomasian, S. B. Newman, & 2 to John D Stevenson (1 forwarded). Some of these I wrote last week. I answered Pres Smith (see Sat last) at length giving conditions of the mission and our bewilderment since the death of Elder Huber, and now the news of Elder Shepherds getting worse. Asked again for a move to be made for a colony to curtail this poverty the saints are in. I was very tired and almost ill at night, the weather being hot. A big fire occured during the night.

May 26, 1908 (Tuesday) [Aleppo]

Gave out several tracts in Greek, French, German & English. Visited the German Consulate and signed with Dr Altounyan a certificate of Death as Elder Huber was a Swiss subject and the German Consul is <Consular> Agent for same. Read news papers and gave a talk in Y M at night on “The news of the world.” During the day I called also at Marie Chamberts and at Mrs Armenag to deliver a letter, also one to Mariam Bezjian from Hovsep Orulluian. Also called to see the Windsor Organ which I ordered for Nuritza and Armenag Tavidian last Jan 6. It is a nice piece of work but has several defects, expecially the keyboard.

May 31, 1908 (Sunday) [Aleppo]

. . . The month of May ended quietly with us. What a change these one and thirty days have made! Sorrowful news and joyful news from home in Zion. Sad words and sweet words have told their varied stories of death and disaster and of love and peace. The death of our dear Brother Emil J Huber has thrown a pall over springtime and cast a gloom over heart and home.

Father, may the seeming loss be only as seed sown in rich soil to bring forth abundantly to thy praise in future months.

October 2, 1908 (Friday) [Aleppo]

. . . Drew up a plan for Monument for Elder Hubers grave—Emil J Huber who died here May 16 last. [Illustration] A Base of about 2 x 3½ ft., second stone 1½ x 2½, third stone 1 by 1, mounded by a globe representing his birth place Zurich, his home in Zion where he received his call by the temple, and his death and burial at Aleppo.

October 9, 1908 (Friday) [Aleppo]

. . . Called at the German Consulate <(Swiss Agent)> to see about shipping Elder Emil J Hubers trunk to his parents in Zurich, and also to ask about errecting a monument.

October 16, 1908 (Friday) [Aleppo]

. . . Went to the cemetary and arranged with Selim Khafur to errect a monument over Elder Hubers Grave, price 7 Osmanly lira. Bro Hagop Bezjian acted as interpretor . . .

October 20, 1908 (Tuesday) [Aleppo]

. . . Called at the cemetary and saw that work was begun on Elder Hubers Monument.

October 27, 1908 (Tuesday) [Aleppo]

Talked with the elders on various topics and went with Elder Dunkley to see the monument in course of erection at Elder Hubers grave. The foundation was completed. . . .

Photo of Emil J. Huber’s gravestone. Originally published in the Improvement Era, September 1909, 906.

December 23, 1908 (Wednesday) [Aleppo]

After reading accumulated mail I went with Elder Dunkley to the cemetary and saw the almost completed monument of Elder Emil J Huber. It stands about 7 ft 4 in high and is different from my design of Oct. 2. The foundation is [blank] high and [blank]. On this lies an oval stone [blank] long by [blank] wide by [blank] high, around the edge of which is written Elder Huber last testimony. “I know the gospel is true, and you cannot deny it, having heard it preached by a humble servant of the Lord.” On this second stone rests another measuring [blank]. On the east face is written artistically, “In memory of Emil J Huber. Missionary of the Church of Jesus Christ of Later Day Saints.” The west face bares the following data. Born in Paris Mar 7, 1885. Set apart at Salt lake City, July 23, 1907. Died at Aleppo May 16, 1908. The Bible & Book of Mormon are represented on the other two sides. Mounted on this third stone is a shaft tapering slightly and crowned by a ball designed to represent the world but the workmanship is imperfect.

The monument as a whole looks fairly well among the other of less height and attraction in that part of the grave yard. . . .

December 25, 1908 (Friday) [Aleppo]

Christmas was spent quietly at home by Elder Dunkley, Reba & myself, until evening when we all visited Elder Hubers grave and inspected in the dusky twilight the new monument to his memory. . . .

May 18, 1909 (Tuesday) [Aleppo]

Went to the Cemetary & decorated Elder Hubers grave and had a photo taken of the place. It rained a little and thundered at night.

May 28, 1909 (Friday) [Aleppo]

. . . I finished a copy of my article headed <The Graves of> Four Heroes Far Away. It is 10 pages of manuscript as high as these pages. It is to be accompanied by the photographs of the graves of Elders Edgar D. Simmons at Aintab, Adolph Haag & John A. Clark at Haifa, and Emil J Huber, Aleppo.[23]

Notes

[1] Excerpts in this section come from Booth Journals, vols. 8, 11, and 13.

[2] B. H. Roberts, Outlines of Ecclesiastical History (Salt Lake City: George Q. Cannon & Sons, 1893).

[3] The early concept of home teaching (the Latter-day Saint practice of ministering to families in their homes) was based in the scriptural injunctions to “visit the house of each member, and exhort them to pray vocally and in secret and attend to all family duties” (Doctrine and Covenants 20:47) and to “see that there is no iniquity in the church, neither hardness with each other, neither lying, backbiting, nor evil speaking” (v. 54). The responsibility of the home teacher was to ask members pointed questions as to whether they were fulfilling their family and Church duties. Because the verses above were directed specifically toward priests and teachers, home teaching was considered a duty of the Aaronic Priesthood, and men of the Melchizedek Priesthood were generally called to be “acting teachers.” William Hartley wrote that acting teachers were to visit and keep a close watch on members, “rooting out iniquity, and settling disputes,” being almost “spiritual policemen” (“Ordained and Acting Teachers,” 375, 381).

[4] From medieval times the so-called barber-surgeon played a multifaceted role in many European and Middle Eastern societies, providing not only grooming skills but also medical services such as pulling teeth, performing minor surgeries, setting bones, cupping, bleeding, and giving enemas. See McGrew, “Barber-Surgeons,” 30–31. Hagop Gagosian, who joined the Church in Zara in 1894 and later emigrated to Utah in 1897, recorded his experience as a boy apprenticed to a barber in Istanbul: “I started on my career of learning how to cut hair, to pull teeth, as well as how to prepare and serve Turkish coffee. . . . It was also my job to sleep at the barber shop, clean it up after hours and serve as a watchman at night.” Hagop Gagosian diary, as reproduced in Bladh, Trail of Courage and Faith, 21.

[5] Oil of cloves was used as a topical analgesic for tooth pain.

[6] Periodic widespread outbreaks of plague and cholera occurred during the nineteenth century, and their travel to Europe became persistently associated with the Middle East and the Mecca pilgrimages. A number of international sanitary conferences in the last half of the century ratified conventions that stipulated measures to prevent the spread of epidemics. The International Sanitary Conference of 1881 mandated that sanitary agents of the country of departure inspect ships to determine the health of the passengers and their belongings. Other measures included observation, disinfection, and quarantine, or the practice of isolating infected passengers or ships for a certain period. Chase-Levenson, Yellow Flag; and Goodman, International Health Organizations. On the plague, see note 125 in “Toward Home: From Zara to Naples,” in the previous section.

[7] The Latter-day Saint method of faith healing is based on the early Christian practice (e.g., James 5:14) of anointing a sick person with olive oil and laying hands on him or her to seal the anointing (pronounce a prayer of healing). Booth’s description of the ceremony shows that, at this point in Church history, both men and women participated together in the laying on of hands for individuals suffering from infirmities of body and mind often referred to as “faith healing.” By 1946, however, Church policy changed, permitting only men to perform this healing ritual. Gospel Topics, “Joseph Smith’s Teachings about Priesthood, Temple, and Women,” https://www.churchofjesuschrist.org/study/manual/gospel-topics-essays/; and Derr et al., First Fifty Years of Relief Society, 540–41n329.

[8] Excerpts in this section come from Booth Journals, vols. 11, 14, and 15.

[9] See “Emigration from Zara to Liverpool” in the section “Travel and Transportation.”

[10] Excerpts in this section come from Booth Journals, vols. 8 and 9.

[11] Fred Douglas Shepard (1855–1915) and his wife, Fanny Andrews Shepard (1856–1920), were Protestant medical missionaries who left a legacy of Christian service during the thirty-three-year span of their labors in Aintab. Professor at Aintab College, director of the American Hospital in Turkey, dentist, surgeon, country doctor, and benefactor of the poor, Dr. Shepard changed countless lives in a region where disease and early death were endemic. Mrs. Shepard operated a clinic for women, taught botany classes, formed Sunday schools for children, and established a needlework industry that provided employment for many women. See Sarafian, Briefer History of Aintab; and Riggs, Shepard of Aintab, for extensive accounts of the Shepards’ humanitarian work and selfless sacrifice among the various populations of Central and Southern Anatolia during the late Ottoman Empire. Dr. Shepard died in 1915, heartbroken after attempting to defend the Armenians of Aintab from mob violence and deportations during the Armenian Genocide.

[12] Thomas Phillips Page (1850–1933), from Riverton, Utah, served in the Turkish Mission from January 1900 to February 1901. He left on account of sickness, but after his return to Utah he kept in contact with Booth and arranged for rugs made by Armenian members to be sold in Utah. He was later sent by the Church to investigate possible sites for a Church colony. Lindsay, “History of the Missionary Activities,” 82–86, 215–16; and Jenson, Latter-day Saint Biographical Encyclopedia, 2:318.

[13] “I was taken down with the small-pox about the middle of January, and had a rather bad time of it for twenty-two days, during which time I kept my bed almost constantly, but the Saints were faithful waiters and attended me with every care I could ask. Elder Holdaway’s arrival was not until I had passed the worst stage, but he has been of great comfort and assistance to me. He is still with me. I am not strong yet, as you may suppose, but I feel truly thankful to our Heavenly Father for sparing me to continue the pleasant work of teaching the Gospel to His children.” Booth, “Abstract of Correspondence,” Millennial Star, March 15, 1900, 165–66.

[14] Excerpts in this section come from Booth Journals, vol. 14. For detailed context and discussion of Huber’s death and burial, see Toronto, “LDS Missionary Work in the Middle East,” 83–108.

[15] This is the way that Booth typically spells the phrase meaning “in Turkish style.” Booth used both Western and Turkish systems for telling time. He referred to the standardized twenty-four-hour system with terms denoting the West—“a La Frange,” “ala Franc,” and “Ala Franka”—and to the Turkish system with “alla turk,” “ala Turka,” and “ala turkya.” Lewis explains, “The Turkish day was divided into two twelve-hour periods and began at sunset; one hour after sunset was, therefore, one o’clock, and twelve hours after was considered to be the end of the night. They then began to count the hours of the day, concluding at the 12 o’clock sunset” (Everyday Life in Ottoman Turkey, 120). Thus, when Booth says it is 3:00 a.m. or 11:00 in the afternoon “ala Turk,” he means that it is respectively fifteen hours after the sunset of the previous day or one hour before sunset.

[16] Booth appears to refer to Nephi Anderson’s novel Added Upon (Salt Lake City: Deseret News, 1898).

[17] According to family tradition, Elder Emil Huber had been advised by someone to bring his temple clothes with him because he would not be returning to Utah. When he stopped to see his family in Zurich, Switzerland, while traveling to Turkey, his mother saw his temple clothes in his suitcase and understood their significance—that he would not be returning home (it is customary for Latter-day Saints to be buried in their temple clothes). See Charles, “European LDS Missionaries,” 71–72; and Lindsay, “History of the Missionary Activities,” 108.

[18] That is, guards for a dignitary. See the glossary, s.v. “cawass, cawas, kawass, cavass.”

[19] Translation: “O, Great and Glorious on the Earth.”

[20] Translation: “O Our Land Jerusalem.”

[21] Translation: “Father, Son, Holy Ghost.”

[22] Translation: “All Is Well.”

[23] Booth writes of the four missionaries who had died in the Turkish Mission (Edgar D. Simmons, Adolf Haag, John A. Clark, and Emil J. Huber) and describes their gravestones in “Four Heroes Far Away,” 898–907.