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As discussed earlier, Latter-day Saint missionaries in Asia Minor had complicated relations with other Western missionaries and local clergy. While many interactions were positive and Joseph Wilford Booth made close and lasting friendships, especially with the Shepards in Aintab, most interactions were ambivalent at best and violent and antagonistic at worst. In fact, Booth often lamented that the Muslims he encountered were kinder and more friendly than the self-professed “Christians” who would stir up problems, spread lies, incite crowds, and complain to Ottoman authorities about him and the Armenian members. This persecution came on top of the already- precarious existence that Armenians faced in the late Ottoman Empire. In fact, Booth also records numerous positive interactions with ministers and adherents of other Christian faiths, and he had mostly positive interactions with Muslims, as the following excerpts from his journal illustrate.

Engaging with the Religious “Other”[1]

October 23, 1898 (Sunday) [Constantinople]

Attended the Services at the Crimean Memorial Church and listened to a Sermon by The Bishop of Gibralter, Mr Sandford. The whole proceedings were so ceremonial that they seemed more like a rehearsal for a theatre than a meeting for divine worship. After Partaking of a splendid dinner in company with Dr Witten and Mr A. Walker at the home of Mr & Mrs Haire, we engaged in a lively discussion on gosple principals, mainly the Salvation for the Dead.

At 3 p.m. I attended the church again and witnessed their Comfirmation of a number of converts into the Church of Eng. Had two more gosple conversations in the evening with Dr Witten before some sailors who were in from their ships to attend the services at the “Rest.”

November 26, 1898 (Saturday) [Constantinople]

Attended funeral services in a French Catholic church, of a lady high in the social rank. It was a beautiful affair in its rich floral decorations and the drapery of the church. Hundreds of tapers were burning around the casket and the priests in their gorgeous robes officiated amidss the rising fumes of insence which altogether made a scene of mingled sadness, devotion and ridiculous heathenism. My heart ached as much for the living as for the dead on that occasion. Called on Mr Anketel and was entertained in a most friendly manner. I left him some literature and was invited to make another call.

November 27, 1898 (Sunday) [Constantinople]

Visited the “Dutch Chapel” and listened to Mr. F. W. Andersen who spoke in English. Rec’d his card and an invitation to call on him. I went abord the “Regele Carol I” and was shown through the ship by Mr Butters, an engineer.

Took a walk over in to Stamboul and listened to Mr A. L. Chapman preach, after which we had a short conversation. He expressed his sorrow because I was a “Mormon” and denounced me as a “false teacher” etc. but I bore my testimony to him and on his making the statement that he had no respect for my religion I felt to Prophesy and did so that he would see the day when he would have respect for it. My humble prayer is that God will not let the words of his servant fail in their very near and complete fulfilment.

November 28, 1898 (Monday) [Constantinople]

A copy of “Mr Durant” by Ben E. Rich[2] also came to hand which I spent the whole afternoon in reading. The morning was occupied in a sail around on the Bosphorus with Mr Hair in the “Good News” to visit sailors anchored here.

November 29, 1898 (Tuesday) [Constantinople]

Took the book “Mr Durant” to my friend Mr Robt McGil and left it with him to be read. Called on Rev Anderson and had an interesting conversation on the gosple with him.

Went to Stamboul to get some books at the American Bible society[3] but they were closed. I bought a little work on German and one on Turkish while up in Pera this morning.

December 1, 1898 (Thursday) [Constantinople]

Called on Mr McGill and got the book “Mr Durant” and loaned it to Rev Mr. Andersen. This last named gentleman is the Vice Chairman of the “Sailors Rest” committee and I was very kindly informed that I would not be allowed to teach and advocate the Principles of our Church while staying at the Rest. I told him I hoped he would read the book carefully and discover that we taught nothing but Christian doctrine. Oh what liberal hearts these Rev, sanctimoneous, learned, Christian teachers have. But I am not much surprized for their craft is in danger if Mormonism should flourish in their flock. Obtained my Teskara,[4] and in the evening attended a concert for the Benifit of the Rest. Wrote to the People of Alpine.

December 2, 1898 (Friday) [Constantinople]

Called upon Mr Anderson again and learned that his restrictions were so broad that I was to hold my tongue both while within and without the Rest. I was not to answer a question nor lend a book that pertained to explaining our Faith. My Americanism, I told him, “would not allow me to submit to any such slavery as that” and then I moved my quarters to a restaurant next to the Austrian Lloyd Co.

Took the Book “Mr Durant” to the Rev. H. K. Anketel who treated me in a most friendly manner and invited me to call again in the morning.

December 3, 1898 (Saturday) [Constantinople]

Recd a letter from President Hintze giving further details as to my arrival in Alexandretta and a hotel card where I could find accommodations. My Books came to the Custom House and I obtained them without much trouble. In fact I got them so easily, <&> in the face of so much difficulty that I regard it as a direct answer to my prayers. Wrote a sonnet to Joyce Haire, and accompanied it by the presentation of the Volumn “Mr Durant.” She is but one year old but through respect to her parents for their warm heartedness to me I leave the little work to her with an earnest prayer for its usefulness. Made preparations for my departure tomorrow and called upon a number of my friends. Mr Anketel heartily handed me 10 shillings, with good wishes.[5] Wrote several postal cards in the evening, one to my wife, one to Minnie Moyle, one to Thomas Whitby and one to R. S. Wells Liverpool.

December 30, 1898 (Friday) [Aleppo]

A celebration was held in Aleppo in honor of the Sultan Abdul Hamids birthday[6] or [blank] which was postponed from yesterday.

[Written in the right margin] Ate supper with two Protestant friends.

Postcard of Aintab showing St. Mary’s Cathedral and the citadel, ca. 1900. Courtesy of James Toronto.

January 19, 1899 (Thursday) [Aintab]

We arose very early in the morning and went to witness the Christmas Services (See 18th) in the Armenian Church[7] which began about 7 a.m. (a La Frange).[8] A large audience was present. The glare of numerous wax candles, the smoke from the burning incense, the singing by a male choir of boys and men, the priest with his rich robes and dazzeling head gear, the lesser officers in their white gowns trimed with red boarder, the apparant devotion of the worshipers and the passing of the sacrament were among the most noticable features. There were no seats except the cushions and carpets on the floor and the people stood or kneeled as the ceremony went on. I understood very little of the services as it was conducted in the Armenian and Turkish Languages.

Bro. Nersis Pilavjian being our escort to the church, <also> took us to his home where we had breakfast, after which we called at Bro. Sarkis’ and he accompanied us to see and administer to a sick Bro. named Körükji Gevork. He was very low but the members of his family seemed to have faith in the ordanince, though not belonging to the church, and verily the power of God was made manifest as soon as we took our hands from his head.

January 21, 1899 (Saturday) [Aintab]

We made several visits among the saints and administered to the sick. On our way to Bro. Kevork’s it seems we were observed by the Protestant minister who immediately followed for the purpose of opposing us. After a long discussion between him and Pres Maycock and as we were about to administer to the sick man again the Preacher began to ridicule the ordinance when Bro M[aycock] kindly asked him and all who did not believe in it to leave the room. At first he refused but on being appealed to his course as a gentleman he became angry and left when we went on with the duty of our calling. Since our visit there yesterday we learned that some of the saintly? Protestants had been there to vilify and abuse us and endeavor to turne the people of the house against having us call and administer to the sick man but their opposition was in vain.

January 24, 1899 (Tuesday) [Aintab]

A knock at the door aroused us early in the morning and the sad news came of the death of Bro. Körükji Gevork, the man to whome we have administered so often of late. Under the circumstances from human eyes it appears to give the Protestants, from whome we have met such bitter opposition, another opportunity to point their scornful finger at our labors. We had hoped the Lord would work everything connected with the affair in a way and mannar that would turn the hearts of the people more in favor of the Gosple and it seemed to us that all was so favorable to this <end> that He would surly raise the sick from his bed and bring our opponants to realization of the fact that God is with his people. But the Lords ways are not as ours.

We were advised not to go to the funeral of Bro Gevork as the feeling of bitterness had been aroused against us and it would be likely to cause a great disturbance among the people.

March 25, 1899 (Saturday) [Aintab]

Visited a Jewish synagog and spent an hour or two in listening to their discussions of the old scripture although we could not understand them as they spoke the Arabic language. The building was a comodous one with an octogon pulpit of lattice work in the center of the room. Side appartments were partitioned off by small rail fences into little class rooms not unlike a Western shearing pen.

It was the greatest medly of confusion and wrangeling I ever saw carried on in a church. Men reading in sonoras tones, small groups discussing in the most earnest manner and children running up and down while occassionally a sparring match between two boys would add to the general bable of their “sabbath services.” We were offered seats and treated in a very curteous manner. An appointment was made between the Rabbi and Bro Maycock for a meeting next Tuesday.

March 28, 1899 (Tuesday) [Aintab]

We spent the afternoon with the Jews as per appointment of last Saturday. They were very polite and courteous in their attentions to us. Style, cigaretts and coffee were the main features of the occasion. The conversation, to them, seemed only secondary although they all appeared interested. About 12 or 15 were present.

April 8, 1899 (Saturday) [Aintab]

The most interesting incident of the day was the calling at our office of a Catholic Priest from Marash and the conversation carried on between him and Pres. Maycock. He talked with almost unusual turkish rapidity and would throw up his hands in horror at hearing some of our doctrine on the Godhead.

April 24, 1899 (Monday) [Aintab]

Bro Maycock spent several hours with Zodok in posting the accounts of the weaving business after which we went out among the trees by the creek to read. I studied on my exercise for Y.M.

There was a very sensational report in circulation that day which very much affected the saints. It was to the effect that the Mormon Missionaries were guilty of gross crimes in the city and the news was spreading like wildfire that we were adulterers etc. A number of the brethren come to see what they could do about it we advised them to trace the story to its origin and nail it as a lie.

April 25, 1899 (Tuesday) [Aintab]

Signed my name to a letter to the American Consul at Alexandretta informing him of the condition we are brought into by reason of certain persons endeavoring to bring us into disrepute by circalating slanderous and criminal reports against and thus endangering us not only in our reputation but possibly personal attacks. The hatred to day, from reports of our friends, seems very intense towards us. Bro. Maycock wrote the letter refered to.

Preperations were made to visit the head officer of the city (Kimukam) and inform him also of our position and ask protection at his hands. I felt somewhat opposed to the idea although did not know what course would be best to persue and I asked the Lord in prayer to turn the affair just as He saw would result in the most good. In side of 15 mi[n]uts, and just as we were ready to go word came that the Mayor had gone away and we could not see him at that time. Pres M[aycock] felt very much dissapointed but he also sought divine guidance and was soon afterward feeling perfectly statisfyed that the Lord had controled it all for the best.

May 8, 1899 (Monday) [Aintab]

A difficulty arose with Krekor in regard to a house <to rent> and we called at his place to see what assistance we cold lend him. Also made a few other calls at various places. One was by invitation of a young man who has recently been turned from a feeling of bitterness to one of friendship towards us by reason of a few talks recently between him and Pres. M. His folks however are very much opposed it our doctrine and shortly after our visit to his house they had the Budvillie[9] (minister) call to talk to the young man and endeavor to persuade him against us.

He is a neighbor of Krekor’s and on learning of the difficulty he had in obtaining a house, for no other reason than that of being a mormon, our friend offered him one but the rest of his family and the preacher raised such a stir that he could not grant it after all. Thus we find ministers of the Gosple? working with a devilish hatered against their fellow man. We were at Kocher’s at night to settel another difficulty.

September 8, 1899 (Friday) [Aintab]

Hohannus Hagopian came to talk with us again (he has been many times and proved our friend on trying occassions, see May 8 1899) and applied for baptism as soon as we could conveniently arrange for the same. He desired us to pray for him and seemed to sense the importance of the undertaking. Visited several families in the evening.

We began a fast for him for he truly has faced a strong opposition. Eeven his wife <brother> and parents were bitterly opposed to his association with the “Mormons” and he was thretened that if he joined them, certain complaints would be laid aginst him before the government which would endanger his life. His father told him that he would keep his <(Hohannus)> money from him, and would cease to own him as a son, so great was their hatred for the truth.

September 9, 1899 (Saturday) [Aintab]

We fasted till evening and had special prayers for the young man and asked the Lord if it was His will <for> the brother to be baptized to let it be done without hinderance and thereafter to turn the hearts of his relatives favorably towards him.

Just after dark we went with a number of the saints and Hohannus Hagopian out to the brook which runs past the City and found a place about a mile away where the water was waist deep. A police man spied our lantern as we were going out and followed to see what was going on. When he learned who we were and what we were there for he remained with us and became very friendly. After prayer by Elder Larson I went into the water followed by Bro Hohannus and there in the stilly hour of night (3 oclock ala Turka) I babtized another soul according to the plan of the gospel of the Son of God. We rejoiced that our prayers have been heard and no opposition was there.

July 17, 1899 (Monday) [Aintab]

Dr Fuller of the American College[10] at this city honored me with a call and spent a very pleasant afternoon in conversation. Taught the children again their lesson in English. Read two <I & II> Chapters from Articles of Faith by Dr. J. E. Talmage.

October 5, 1899 (Thursday) [Aintab]

Attended school work and in the afternoon I went with Solomon Budvillian to visit the College. Dr Fuller received me very cordially and accompanied me through the building after a pleasant conversation in his own residence. There are now about 125 students attending the College, all young men.

November 18, 1899 (Saturday) [Aintab]

The afternoon had well passed when I was agreeably surprized by a call of Mr. John E. Merrill of the College faculty. We spent an hour in very friendly conversation and he left with an invitation for me to visit the college any time.

Took supper and spent part of the evening at Artine Uzoonians after which we went over to where the wheat was being further prepared by the roaling of a large stone over it while wet to loose the bran & hulls.

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.

April 10, 1900 (Tuesday) [Aintab]

This was the first day of the great Kurban Byram (Sacrifice Feast) of the Islams who observed the occassion with no little display of their manner of celebrating. Calling on friends to offer congratulations etc is <one of> the customes.[12]

We went to the College to see the museum, library etc and get some information regarding them to send to Utah as we had the prospects of favoring the College with specimens and Church Works throug[h] Dr J[ames] E. Talmage. Our visit was favorable and the visit a pleasent one.

April 15, 1900 (Sunday) [Aintab]

Mrs Dr Shepard called and expressed a desire of uniting with us in our M.I.A. work as she had read the Young Womans Journal <of> which I lent her several copies.

May 23, 1900 (Wednesday) [Aintab]

Many visitors came to the Y. L. A. which was held in the big room at 8 a.m. Mrs Shepard was present, and after a program of creditable exercises—as a lecture on the 2nd article of our faith, a story of Joseph who was sold into Egypt, singing by 6 girls of “Hope of Israel,” a reading, etc.—she gave some valuable advice in practicle living and elevation of Women. We hope her visit will prove benifical in many ways in M.I.A. work.

April 12, 1901 (Friday) [Aintab]

Read news paper, <Inaugural Ceremonies>[13] and wrote letters to Luella Lane, Venie Booth, Maggie Hackett and my wife. Dr Lee[14] of Marash called on us and had a friendly talk for an hour. We attended a lecture by Prof. Manasi Papazian at the 2nd Protestant Church,[15] on the subject of the crucifiction of the Savior.

April 28, 1901 (Sunday) [Aintab]

Talked on “The coming forth of the Book of Mormon” from Sec XX vs 8-13 in S.S. and presided in afternoon meeting. Hogop Tenekijian, Elder Mangum & I spoke. The “Avedapere,” the Protestant paper from Stamboul, contains an artical against the Mormons which was read to us to day. Recd a letter from Holdaway, <Marash,> as we were taking a short walk in the evening.

June 11, 1901 (Tuesday) [Marash]

Elder Holdaway & I went out to visit and our first call was <at> the Theological Seminary under supervision of Dr Lee. About a dozen students are taking the course and are a bright set of young men. We were received with much curtisy by the whole class, and the Prof. also who after the recitation took us to his residence where we talked for nearly an hour. It was difficult to introduce a discussion of Mormonism as he did not care to go into the subject. We borrowed a book “Among the Turks” by Mr Lee’s fatherinlaw, Cyrus Hamlin.[16] Received an invitation to attend examination exercises next Fri. afternoon.

From here we went to the Orphan’s school, or the home rather, wher the poor boys are being cared for by kind hands. They were away at the time so we did not see them but were shown through the appartments and were received very warmly, especially by Mr. Speaker, (A German) the Superintendant of the institution who came in after a half hour waiting by us. We had a most pleasant conversation on the Gosple and found him to be a man of more liberal views and nearer to accepting the bible doctrin than most protestants are.

An Armenian Priest, a good spirited old gentleman, called and engaged us for some time in talk. Later 3 men called to ask our advice on the question of a strike. 500 men, they said, were idle on account of a cut in wages and they were considering the thought of all joining the Islams with their families. We advised them to accept the Gosple.

June 12, 1901 (Wednesday) [Marash]

Went in town and had several interesting conversations, one with Budvili Garabet, the preacher to whom we listened sunday last. In the course of our talk Elder Holdaway asked him if he would allow a catholic to preach in in his church. “Yes sir” he replied with a tone of unquestionable toleration. “Would you allow a Mormon to preach in your church?” asked Elder H. With a little more hesitance the same “yes sir” came forth. “We would like the privelage then” said my companion, but the words were scarcely out when the Budvili said, “If you will not preach against our doctrine.” He was very friendly and sociably with us and we enjoyed the conversation.

June 16, 1901 (Sunday) [Marash]

Went to the Latin Church, a fine building on the hill in the most conspicuious part of town. We were met at the enterance to the yard by a priest or monk who received us kindly and conducted us to a nice sitting room on the uper floor of a larg building. Others soon followed and the room was pretty well filled. We had a heated discussion for about 1½ hours but the only benifit I could see was that we had borne testimony to another crowd who did not want the truth.

Soon after noon we held a meeting in our own stoping place where Mr Bilalides read part of the sermon he had translated (see 8 inst). I also spoke some time and then we had conversation with the visitors. There were present: Armenians, Protestants, Disciples,[17] Adventist and Mormon.[18] Many friends were among them. Listened to Dr Lee at the 2 church where the services where held in the shady yard out side. It was the largest audience I have seen in Turkey in a church capacity.

June 30, 1901 (Sunday) [Zeitun]

Our host, Garabet, is a Catholic and went to meeting early, alone we were too tired to go. Latter he invited us to go with him to the Protestant Church. My shoes were in a very unpolished state and I asked for some blacking but was told it was the Sabbath Day and so I went to Church with dusty shoes. Our friend Garabet, a young Budvilli from Marash (see June 14), took charge and taught his S.S. class from Rev 21.

Called at the Catholic Church and talked with a priest there. After returning we sat on the poarch and one said to us, This is Simons Sister. Now Simon of Marash had sent Selams to his sister by us and when we saw her we only saw her clothes for her face was covered and we neither daired look at nor speak to her. I spoke of the trouble the poor women were put to but the usual answer was Adet dir (It is the custom). “Adet buyuk lanet dir” I said.[19]

It had just rained and every thing was fresh and the air in this mountain district was home like. The Bridge and the stream it crosses are wonderful. Not more than 20 or 30 feet wide, the arched structer spans a chasem nearly 200 feet deep which the water has cut through the rocks. Our guide told us that many Islam soldiers <during the trouble in 1895>[20] were hurled over this bridge and thrown to meet their fearful [f]ate against the ledges and into the water below. If the[y] held to the railing in resistance their hands were chopped off and down they tumbled into that awful gulph below.

July 1, 1901 (Monday) [Zeitun]

Took a walk up the cañnon east and then returned and went up the main Gulch north to the bridge. It was pleasant to pass through these shady, wooded, water splashed, moss covered ledges and take in the scenery of such grand and awe inspiring old crags. No wonder the Christian dweller of Zeitun dare stand for liberty among these peaks. I have talked with many Armenians ere this regarding their attitude toward the government who now rules them with stern edicts and no matter how secluded we were they always speak in muffled tones and full of fear when speaking against the ruling power, but here in Zeitun no one seems to fear the Islam and the voice is not subdued when even boasting of their victories in the massacre of only 6 years ago. Inviornment is a mighty tutor and the air and water, rills & rocks & <stormes &> cascades <such> as these will teach men not to fear despotic hands.

During the day we were asked to go to the sarai where we were questioned closely regarding our work and the tracts we were distributing.

July 2, 1901 (Tuesday) [Zeitun]

Spent most of the day in a trip to the top of the Mts. east of Zeitune, called at the Monastery up in the hills and had dinner. The old gentleman, an Armenian priest, received us with courtesy and talked freely with us regarding our labors. A School is being run and the teachers also joined in conversation. These people gave us some information about the troubles of 1895. There are so many reports that one is at a loss to know much of it through the people here. These men told us that there were 70 christians killed in Zeitune, 120 Tabur (Batalians of 800 each), Islam soldiers 15,000 Islams killed & frozen. I have asked many others and they place the number of soldiers killed and died at various figures as 90,000, 18,000, numberless & 500. What can a person tell from these. The sight from the Mt tops was grand, we stood on the edge of mighty crags hundreds and hundreds of feet almost perpendicular and fearful to over look. As we were decending the hill we met a member of the city council who informed us that the “majliss”[21] and the Kaimakam had decided that we must leave the town. He invited us to stay all night with him but we thought best to come to our house.

July 3, 1901 (Wednesday) [Zeitun]

An office[r] called to inform us of the discussion of yesterday. He could give no reason and we talked to him pretty sharply. Latter we called at the Serai and were told by the Kaimakam in the presence of the Council that the Armenian Priest had asked that we be not allowed to remain for fear we might draw away members of his church.

It seemed to pass off in a good spirited way and the Kaimakam said he would read our tracts and “Perhaps be a Mormon.” The whole town is talking of the new Budvillies, reading our tracts, and some seem to be investigating earnestly though the time seems not at hand yet for the harvest of our labors.

July 6, 1901 (Saturday) [Elbistan]

On arising I found that Elder Holdaway was attacked with the Malerial fever. He kept his bed all day and I did not leave him except to take a walk in search of a more suitable place to stay.

July 7, 1901 (Sunday) [Elbistan]

As my companion was still very low I did not leave the Khan all day. Many callers came and talked and the day passed very pleasantly and profitably. Mr Pedros Touzjian, a Seventh day adventist, proved a faithful friend and had his wife cook us a fine supper and he himself came and ate with us. I borrowed a book on the Rise & Progress of Adventism and read a few chapters concerning the hope of and expectation in the Coming of Christ in the year 1843-4 and the disappointement of the believers etc.

July 13, 1901 (Saturday) [Elbistan]

“Brother Booth, O Brother Booth” we heard some one call in broken english, and looking through the window saw our friend Bedros Touzjian across on their porch calling us to attend their meeting—the 7th day Adventists. We accepted the invitation and spent a couple of hours with them in conversation and meeting. Their lesson was from Exodus 4-6 chapters. Several Budvillies and Messrs Saunders and Merrill of the Protestant Mission arrived in Al Bistan to transact business for their church members etc. We took a Bath in the river. Read Matt 3-8 inclusive (turkish). Called in the evening on some of the Budvillies and chatted with them a while.

July 14, 1901 (Sunday) [Elbistan]

Attended Protestant Services, Mr Merrill occupied the pulpit and spoke from 1 Cor 12.27. After meeting we spent nearly 2 hour in conversation with him & Mr Saunders. In the afternoon we witnessed the ordination of a Budvilly, “Stephanus,” for Al Bistan. Bedros Topalian lead assisted by 4 others. Several speakers occupied the pulpit and the services last 2½ hours. Addresses of welcome to the new Budvilly were given feelingly and theatracle. The Americans called on us in the evening.

August 7, 1901 (Wednesday) �ڳ�ü��ü�Ա�

Took a walk after supper through Kara Teppe, met our friend Hovhannes Karasarliyan who invited me into his garden where we talked as dusk came on. In less than an hour a large crowd had assembled and we made a great noise in our discussion and comments. A Christian, appointee of the Gov., appeared and sat directly in front of me and asked in his authoritative manner, “Are you teaching the doctrine of the bible to the believers or did you come to teach the heathen?” Not knowing who the man was but taking it for granted that the question had sprung from ignorance, I asked him if he had heard of Mormonism. Immediatly he began in an unchristian like way to tell me to go to the heathen and teach them, and arising ordered me up and out of the garden. “Who are you”? I demanded in severe Turkish which increased the old mans rage and a lively controversy ensued, he insisting that I go and I affirming that I would go when I pleased and not before. Threats and rage and demands were made but I sat still asking the officer to be patient till I got ready to go. Finally my host advised me to go and for his sake I arose and walked out. I would go now, my friend had asked me, but not for him. Opposition commences where prosperity is appearant.

September 19, 1901 (Thursday) [Sivas]

As we walked along the streets through the charsha we were called into a shop to talk with a man. It was a lime house and a place to sit down was at a premium, but we were shown a mat in the cornor on an elevated board where we perched for the time. We soon saw our host was a radical old Armenian and demanded why we came to people who already know the Bible, and where we got our authority etc. etc. After a few proofs of the Personality of God he said, “Without doubt I know more than Jacob and Moses for they did not have the word of God as I have to read.” With a few sarcastic remarks we left him to revel in his own blissful ignorance.

September 20, 1903 (Sunday) [Osmaniye]

As soon as we arose, the sweet melody of a Protestant hymn came vibrating thru the morning air from an old room near by in which was being held the S.S. of the Protestants. Before we could get our breakfast we were visited by a number of people just out of the S.S. who came to talk with us. Among them was one young man (David) who soon fell in with us and defended our principles from the bible. He was once a Seventh Day adventest. I and Elder Vance & Sister Booth attended church and listened to a nice sermon on “Reading the Scriptures”. The preacher was a graduate of the Marash School.

After meeting we talked with him and others a while and then we entertained visitors at our room again. There was an Armenian Priest who seemed very interested in our doctrine and took an active part in the discussion against some of our opponants. The officers of the Gov interrupted the talk and the visitors retired.

January 1, 1905 (Sunday) [Aintab]

In the afternoon we had a special program and the house was crowded with Saints and visitors. Budville (Preacher) Kevork Hambalian of the Church of the Diciples made a nice speach. I was the last on the program and gave them the parable of the Man who built a house and then received it for his wages. It seemed to make a good impression.

January 2, 1905 (Monday) [Aintab]

Elder Vance & I went to the College, called on Dr Fuller on business and at Dr Shephards to enquire concerning their sick boy who has the typhoid and for whom they had asked our prayers. Last evening we prayed especially for him and to day he was some better.

January 10, 1905 (Tuesday) [Aintab]

Read from the Bible, Chron 24, and news paper and then wrote to Rev Mr Shishmanian at Constantinople (see Nov 23 [1904]). Also wrote the following to Rev. H. K. Anketell, British Embassy, Constantinople.

My Dear Friend,

In your busy hours can you pause just long enough to receive greetings and well wishes from one who dearly loves you for your very manliness? I heartily thank you for every expression of your kindness to me during my recent and also my former visit to Constantinople. If my humble petitions have any influence at the Throne of Grace, they will not be offered in vain for one who has made a bouquet of happy memories in the life of a humble servant of the Lord. You have done so much by your kindness. In this age of prejudice and pharisaical sanctity among many of the clergy of the day it is most refreshing for me to meet one so liberal in thought, so broad minded in principle, and so tolerant in religious opinions as I have found at the chapel of the British Embassy at Pera.

Pray do not mark me as a flatterer. I love the plain simple truth; and to tell it when and where occasion requ[i]res. Fulsome adulation is a species of duplicity deserving censure almost equal with hypocracy, and therefore I would despise myself were I to flatter (save in jest) another to whom I owe profound respect and compliments.

Mormonism is nothing if it be not a practical religion. It teaches me to be honest, pure, truthful, in fact a Saint—a Latter day Saint. Progression is our motto. If I am not better to day than I was yesterday what good has my religion done me? “Be ye perfect as your Father in heaven is perfect.” How except through progression? And one beautiful thought in the Mormon doctrine is that progression is eternal. Perfection is only relative, not absolute, and even the Creator, Our Father, is a progressive Being, still creating, and still building worlds on the frontiers of the everlasting universe, adding to his glory and might. To be deprived of the privelige of progression would not be perfection.

And now what is the relationship of man to Deity? Is it not that of father and children? The Holy Bible tells us that “we are to be like him”—natural is it not? And is it not reasonable to suppose that a child can be like its father? I concede the difference between man and God is immeasurably greater than the difference between the little helpless infant in the cradle and the potentate wielding his scepter of power from his throne, but mark you, 50 short years bridges the latter difference while man has the countless ages of eternity before him to reach that exalted state of perfection to which our hope is leading us in Christ.

These thoughts are possibly new ones to you, or perhaps stated in a new light, but I am sure they will not be cast aside without a serious consideration of them by one so logical and reasonable in conclusions as you are. The following couplet expresses all I have told you, in these words.

“As man is, God once was.

As God is, man may be.”

I trust you will continue your investigations of Mormonism which is only another name for the Gospel of Jesus Christ. It is now attracting the interest of the world as an every day practical, reasonable religion and its influence is growing for good. It is going to redeem the world from sin and wickedness, and through it the [g]reat millennium will be soon ushered in. It is the fulfilling of the ancient prophesies concerning the establishment of Gods Kindgom upon the earth in the last days.

Pardon me for this long letter. I thought only of writing a note of thanks when I begun. My wife joins me in greetings to you and thanks you for your picture. She would like to meet the wife and daughters of a man so noble as I have described you to her. May the Lord bless you abundantly in all your good work.

Very Sincerely Yours,
J. Wilford Booth.

September 15, 1906 (Saturday) [Aintab]

Sent letters to the Post addressed to Pres. Grant, S. B. Newman (Constantinople), B. W. Clayton (Athens), Miss Shattach (for Galabed Maughamian, Oorfa), Rev H K Krikorian (Constantinople), one forwarded to Elder Vance (Con[stantinople]), and one to Sylvia Moyle.

The letter to Krikorian in reply to some recent attacks on the Mormons in the Avedaper, is as follows.

Aintab, Sept 14, 1906
Rev H K Krikorian
Bible House, Constantinople
Dear Sir,

In trying to ape some of your fellow bigots in your attack on the Gospel of the Lord Jesus Christ, you have once more made of yourself an object of disgust and pity which ill becomes one of your profession.

When you know that all over Am. & England the bathing resorts are attended by both men and women appropriately clothed for such occassions and that Protestants, Catholics and Mormons and all other classes of people attend such places, why do you unbend your dignity to translate in such a manner that your readers will be lead to think that only Mormons are guilty of such work at “Hammams”?

In the case of Mr Smoots [Turkish language] (Maghazasunda) (Store) your informant—the Missionary Review—is a deceiver or <else> you have committed an Aninias blunder by translating Dru[g]Store to read Maghaza. I have been in that place many times and know something of it as my own brother is or was (I think) a share holder and I know that your intention is a lie. I can buy “all kinds of drink” at your hospital right here in Aintab but I would be a miserable cur to do so, drink it, and then proclaim it was an open Meykhanna (Saloon). Shame on you!!!!

Again if there are no more “Mormon” immigrants what are you all worying about? Who is it filling up <all> the Colonies in Canada, Oregon, Wyoming, Colorado, Arizona & Mexico? I have statistics before me of companies of emmigrants recently leaving one port of Europe at various sailings as follows. 125, 114, 60, 45, 33, 40, 48, 51, 73, 106, 52, and other smaller ones amounting to about 500, so you see that if it is not by the thousands there is more than a wagon load. Another lie!!

And so the rest of this last article as well as those before published in the Avedaper fall flat. Why did you fear to publish a few I sent you? I enclose you some more. I have scores of them. But before you publish another you would do well to sober up long enough to straighten the vol. number of your paper. In the year 1904 it was 47 (Jild = vol 47). In 1905 it was 49, and ran so till you published that of Feb 4, 1905. Then you made it 48 for about 6 months, then back to 49 and it is still 49 in 1906.

At which time did you use that “bottle of fresh water”? Better tend to your own business, young man, because if this work be of man it will come to naught, but if it be of God ye can not overthrow it.

Yours still on top,
J. Wilford Booth
Kindly return the articles if you do not pub. them.

In the after noon I went to look for Hagop Der Khachedoorian, a mulateer who was to deliver a package to me but he had not brough it from Alexandretta as per instructions from our agent, Mr. Ashdjian. I paid the remaining 300 piastres of the 5 lira to Hrand Ef. (see 7 inst) and got a receipt for same. Took supper at Artine Vizerians, where all the people living in the enclosure with visitors sat around in the yard, ate dolma, etc.[22]

December 4, 1906 (Tuesday) [Aintab]

I wrote and sent an Invitation to the following address.

Rev. H. Ashdjian
C. T. College
Dear Sir.

The Y.M. & Y.L.M.I.A. (in full) will hold their monthly conjoint session at our residence on Sun. the ninth inst. at 9 oclock (Ala Turka) p.m. We shall be pleased and honored to have you address us on that occassion on any religious theme you may choose. The subject “Why we should be Protestants” will be very agreeable to us if you see fit to give your reasons on that Proposition. If you cannot come in person kindly favor us with a substitute either from the Professors or able students of the college. Awaiting your reply I am:

Very Sincerely Yours,

December 5, 1906 (Wednesday) [Aintab]

Early we received the following reply from Mr Ashjian.

“Mr. J. W. Booth
Dear Sir,

I am sorry that I cannot accept your proposition. I am busy and I have no leisure. All my time is occupied by C. T. College.

Yours Truly,
H. H. Ashjian
C. T. College, Dec. 4”

What a difference between that answer and one that would be written by a Prof of the BYU or the L.D.S.U. on being invited to talk to an audience of a different faith in Utah! Surprising Christianity? No, disgusting fanaticism.

November 25, 1907 (Monday) [Aintab]

On account of reports having reached me that Khoran Shil Hagopian, one of our “Mormon” boys, was being “run on” by the students of the college and the professors occassionally ridiculing Mormonism etc., I addressed the following communication to

Rev. John E Merrill
Pres., Central Turkey College.
Dear Sir,

It has been our pleasure this year to have one of the members of our church attend your college. He is a son of Dr Armenag D Shil Hagopian of Aleppo, and we sent him up from there at the beginning of school. Two weeks ago he called to see us and I at once detected something wrong with him. He has by no means the same bright cheerful countenance he is wont to carry, and an investigation reveals a condition that I feel you will not tolerate in the college if you are aware of it.

We instructed Khoran, the boy in question, to be very careful and keep the rules of school and especially regarding religious discussion of a secterian nature among the students as we understand such is not permited there. He has tried to follow our advice but the little fellow is almost daily being insulted by his fellow students, and less often in class by professors in their accustomed style of misrepresenting the beliefs and practices of the Latter Day Saints. This is not the first time that we have patronized Protestant schools in Aintab and received the same uncivil treatment. I remember well how a former student used to come home at night from the Girls college crying and weeping over insults she had received in the school room, at last she could stand it no longer and left the school. The contrast is striking when I think of the love of both teachers and students to ward non Mormons who attend our <church> schools in Utah.

Ask the Protestant, Catholic and Jewish students who have been there, and even the thirteen indians from Indian Teritory now in attendance if they ever met with insult on account of their belief. And further enquire why such a large percent of the non Mormon students while under the influence of those schools are converted to “Mormonism.” Are your Professors giving lessons in “comparative religion”? If so, well and good; if not why do they refer to Mormonism so frequently? And how can they compare one religion with another without authentic books? If they have authentic works why don’t they use them and tell the truth to the students. If you have not such authentic works on “Mormonism,” why do you hesitate to accept such a present to the library and wait for four years to “have to think about it” as you replied to me when I offered the same to you personally?

Do you not know that the renowned Dr. Newton and Dr. De Wit Talmage and dozens of other Protestant divines have preached in “Mormon” churches and that the late lamented Rev. H. S. Jinanian with his wife spoke in the Mormon Tabernacle a few weeks before his death and made a touching plea for financial aid [to] the Armenian Protestants of Turkey, and used a letter from your humble servant commending his good work as worthy of our support? And do you remember that when you and your colleagues were invited to look at a few harmless stereoptican views on Mormon History and progress you sent the magnanamous (?) reply that to accept it would place you “in a position of supporting and countenancing peculiar Mormon Doctrine”?

Now, Dear Sir, if you can clear yourself and your schools from this stigma of intolerance I shall be glad to publish this and your reply also, in some of our American and english papers with further explanations.

I remain Sir
Yours Truly, J Wilford Booth.

December 5, 1907 (Thursday) [Aleppo]

Wrote to C., and Elders Newman & Stevenson sending them a check £5/2/0 and on acct £10/4/0. Bro Vance & I called on Mehmet Ali Bey, the Sect. of the Valli, and presented greetings to him from Abdullah Quilliam Bey of Liverpool, England. We talked with the Sect for nearly ¾ of an hour and he expressed himself as being very favorable to wards our religious ideas. He said “I would prefer the Armenians to become Mormons as yours is an inoffensive religion. We think the Latins are not after religion alone.” He was kind and polite and asked us to call again before Elder Vance leaves for home. I drew 50 osmanli lira from the Bank or 6350 piastres. (See next few days for acct.) Rupen Ef. called at night. I spoke a short time in Testimony at night.

December 6, 1907 (Friday) [Aleppo]

Read and prepared some for Elder Vances departure. Wrote the following letter of introduction for him.

Aleppo, Syria, Turkey.
Dec 6, 1907
Hon Reed Smoot
U.S. Senator from Utah
Washington D.C.
Dear Sir,

This will introduce to you Elder Reno W Vance who has been laboring in the Turkish Mission for the past 4 years. We understand you have made efforts with Chekib Bey, Turkey’s minister at Washington, to obtain recognition for our church by the Osmanli Government, for which we thank you. Now that the position has been filled by another gentleman, Mehmet Ali Bey, and the case will, if not finished, have to be taken up anew with Chekib Beys successor, we think a conference by yourself and Elder Vance with the present minister will result in good as Elder V. has had a lot of experience here and can talk intelligently on matters anent[23] the question at hand. Trusting this case can be brought to a successful issue, and with well wishes for you in your official work, and with personal regards to yourself and Mrs. Smoot, we are

Faithfully yours as ever,
J. Wilford Booth
Mrs. Reba Booth

December 9, 1907 (Monday) [Aleppo]

Recd letters from Elders Woodbury, Newman, and Armenag D Shil Hagopian (Tokat) and a note from Mr. Merrill of the College at Aintab. It was written neatly in type written form as follows.

“Central Turkey College
Aintab, Turkey, Asia
Dec 5, 1907
Mr J Wilford Booth
Aintab
Dear Mr Booth,

Your recent note regarding Khoren Shil Hogopian was duly received, and the matter has been investigated. Apparently various persons not thinking, or in jest or intentionally, have said things which have annoyed him. I am sorry that this has been the case and shall take occassion to correct those of whom I hear as concerned in such occurrences in the future. Thanking you for bringing these circumstances to my attention,

Yours sincerely,
John E Merrill”

(See Nov 25.) The above is a manly reply but it does not answer all I suggested. Wrote to Elder Woodbury regarding his copying into Arabic characters the Book of Mormon in Turkish. He says in today letter (dated 5) that he has about 15 pp copied. Also wrote to Elders Newman <(Aintab),> Thorup (Athens), and Shepard (Alexandria) and to Pres. Penrose. Finished paying the 20 osmanli liras (paid 12 last Wed. and 8 to day) on acct with Elder Hintze.

January 10, 1908 (Friday) [Aleppo]

I wrote a note to Rev Mr Trowbridge inviting him to preach at our church next Sunday morning or any other hour or date he may choose. This is the reply which is commendable.

Aleppo, Jan 10/08
Rev J Wilford Booth
Dear Sir,

Thank you very kindly for your invitation for Sunday. I have already accepted two invitations to preach this Sunday, and Monday morning I leave for Aintab. This makes it impossible for me to accept. But I wish you Gods blessings and divine aid in your Services.

Fraternally Yours,
Stephen Trowbridge

October 28, 1908 (Wednesday) [Aleppo]

I was not able to attend Sisters meeting as my time was occupied in writing the following letter.

Latter Day Saints Turkish Mission
Aleppo, Syria, Turkey
Oct 28, 1908
Hon. Jesse B Jackson
Am. Consul
Aleppo, Turkey
Hon. Sir,

You are aware that for nearly two years passed we have been endeavouring to secure the release of two boxes of books (Mormon publications) from the Customs House at Alexandretta. It is a matter of record that the books in question passed the Censor and the duties on the[m] was paid at Constantinople early in Nov. 1906. Then the books were shipped from there by Messrs Vance & Newman addressed to me at Aintab, c/o Moses Ashdjian & Co., Agents at Alexandretta, but on their arrival there the books were seized, retained at that port, and the case was again refered to Constantinople. Later the book was inspected once more and reported free from any political objection, yet they were still held on the ground that “religious recognition has not been granted by the Osmanly government to the Mormon Church,” and the case was transfered from the Consulate General to the Embassy which has been endeavoring to overcome that objection, until the new regime was announced on July 24 last, since which time we have been officially notified that the “embargo has been removed.” Upon receipt of this information we again applied for the books but are still refused on the same old ground of “Mormonism not being recognized.” & we are told that without an order from Constantinople the books cannot be delivered to us.

Now, Sir, I protest against such discriminating actions and beg leave to point out the cause of such. My experience in Turkey during the past ten years has taught me that this opposition to us and to the Church which we represent, the curtailing of our rights as Am. Citizens, personal insults, and gross indignities from various sources, do not result from the lack of tolerance in the Osmanli Government, neither from “Mormonism being unrecognized” but from the false charges, intolerance, and dog-in-the-manger spirit of certain foreign missionaries and local preachers of antagonistic religious socities whose zeal for the check and down fall of Mormonism <has> exceeded their love for truth and spurred them on to acts wholly unfit and unbecoming men and women of ministerial dignity. Do you ask for proof of that bold assertion? The repeated acknowledgements of government officials and private persons, ranging from the highest officials at Constantinople to our village neighbors, together with letters bearing the signature of such missionaries and preachers, as well as actions and insults too numerous and too despicable to mention, emboldens me to make this charge against them. Yet I am not silent in confessing the real manhood, Godlike tolerance, and Christ like kindness I have found and seen in others more noble and broad minded of the same denominations. I with hold the names of the former out of respect to the tender and delicate feelings of the later.

Sir, we ask no ecclesiastical quarter at our American Consulates, we beg only that our rights as American Citizens be no longer curtailed by the influence of religious opponants, and with all charity towards our ministerial friends we suggest that one official sharp knock on the knuckles of bigotry, will release its grasp and our books will be delivered immediately.

Respectfully Yours,
J. Wilford Booth

It was nearly noon when I called and handed the letter to the Consulate. Mr Jackson read it and said he would send it to the Embasy at Constantinople, and a copy to the Consul General.

April 16, 1925 (Thursday) [Aleppo]

Testimony meeting at night. Bro Avedis Pilavjian spoke harshly against the Catholic form of worship and was afterward reminded to not medle with others but to heed our XI Article of Faith.[24]

January 18, 1928 (Wednesday) [Excerpt of Booth’s letter written from Haifa, Palestine, headquarters at this time of the Armenian Mission, to his brother-in-law, James E. Talmage]

Last Sunday morning I stepped in the little church next door here and at the close of the services one of the “pillars of the church” said to me, “Mr. Booth, I understand you are here alone, will you come and have ‘tea’ with us at 4 pm.” The preacher spoke up and said, “I will call for you and take you to the place,” so I went with him and to my surprise, he, an English preacher, did not drink tea but hot water and milk as I did. After “tea” we talked for a long while on religion but no one knew that I was a Mormon. They only knew my name. Finally they enquired about my life and religion etc etc when I told them that I was a Latter Day Saint. I expected a little shock among them but they took it as calmly as if I had been a Methodist, and at once began a very friendly enquiry about the gospel and expressed a desire to read the Book of Mormon.[25]

April 12, 1928 (Thursday) [Haifa]

We met Miss [Akabe?] Shadaravian on the street and my guest talked to her for a while. She told him any one who associates with the Mormons were partakers of their sins, and said they had received a letter from Aleppo asking them to keep people away from us.

Conflict and Banishment in Marash[26]

May 19, 1905 (Friday) [Marash]

Early in the morning we started out and arrived in Marash at about noon and found the saints well and in the faith. Spent the afternoon in rest.

May 20, 1905 (Saturday) [Marash]

Went to the hammam, and spent several hours in the charsha with friends in conversation. In the afternoon I was called to the Seray as was also Bro Sarkis <Tehlekian> and Hampartsum <Parseghian> and after a wordy caval[27] I was ordered to leave the city with my wife but I told the officers I would not go excep on their expense.

May 21, 1905 (Sunday) [Marash]

While we were holding an early sacrament meeting with the saints in Bro Hampartzum’s home we received a card from Mrs. Dr. Fallscher one of our f[or]mer friends of Aleppo whom we met also last evening at the hospital with Miss Yakobs and Miss Schaefer who all treaded us very kindly. The card asked us to await a second notice from her arrainging for an interview with Pastor Bruniman of the German Mission here in which it was hoped that he would lend some aid in protecting us against the order of the Mutasarifs[28] for us to leave the city. We replied with a short note of thanks and a boquett of roses and within a few hours her servant was at our room again asking me to accompany him to the orphanage (boys) where I could talk with the Pastor. I met Mr Bruniman who received me with appearant curtisy and we talked for an hour or two on our trouble with the gov, and on the gospel. He was set and prejudiced and spoke out quite plane but kindly and took particular pains to impress me that he was no hypocrite, and said, “If I should aid you or have any connection with the Mormons my committee would send me away.” “Do you think that is Christianity?” I asked. “We can do nothing for you,” he said. In talking of the creation he declared that God made the earth out of nothing and that the bible said so, but he couldnt find the place. On leaving he sent special greetings to my wife. After returning and holding conversation with callers in the afternoon, Mr Isaiah, the Jewish convert of the German Mission, called to bring a paper I had left at Brunimans place, and while we were talking with him the following note came from Mrs Fallscher.

My dear friends,

We should like to see you as quick as possible. Can you just come and have a walk with us? Miss Schaefer and I are just getting up (both were ill) and we should like to walk a little with you both and our children and to have a quite talk how we may help you in spite of Mr. B’s inactivity.

Hearty Greetings, Lovingly Yours,
Dr Fallscher
21/V 1905

We were soon at the hospital where we met with a most hearty reception by the three ladies and they proposed that Miss Yacobs and I should ride out to the ranch of Mr Speaker in the morning, about 6 or 7 miles west and secure from him a room in his house here in the city. Then we took our walk (Miss Schaefer was too weak to go) and we met Mrs Lee who said we could probably meet Mr Macallum tomorrow morning as he would then be in from the vineyard. Returning to the hospital we were served to a delicate supper with regular sisterly love by the ladies and we talked freely on the gospel till after dark. Our talk was interupted by news that Pastor Bruniman was coming and desired some one to meet him, whereupon Miss Yacobs arose and left the room for that purpose. Soon after Miss Schaefer also left and after waiting some time Mrs Fallscher went to enquire of them and to learn more of our ride to morrow to see Mr Speaker, as the horses had been arranged for and all was ready. In five minutes she returned and with great emotion yet supressed said, “I will go a ways with you as I must have a private talk,” and as we left the hospital accompanied by that kind hearted lady, Mrs Fallcher, who had done her best to aid us, [s]he told us that Bruniman was there and raging over the affair frightfully, threatening to order us away and <not> to come on their property and that the ladies should have nothing to do with us and that Mr. Maccallem would not receive us if we called on him tomorrow. The poor woman burst into tears as she told this story and insisted that she should see us tomorrow to learn of our wellfare, and thus we bid her good night and offered fervent prayers for such a kind hearted friend and friends.

May 22, 1905 (Monday) [Marash]

After breakfast I addressed the following note to

Rev Mr MacCallem
Dear Sir,

Last evening we called with Mrs Dr. Fallscher at your place and were informed by Mrs. Lee that you would be home this morning and that possibly you would have a few moments to talk with us as we are being very <impolitely and> uncivilly treated by the officials here and we hoped you could advise us what course to pursue in order to maintain our rights as American citizens. Last evening we were informed through Mr Bruniman that you would not receive us if we called on you and <he> in his bigoted and pharisaical excitement has grossly insulted the ladies who had enough of the Christian spirit to treat their friends with civility. We do not believe that you have authorized Mr Bruniman to make such a statement and we take this opportunity of asking you for the facts that our records may contain no error. Whatever our religion may be it teaches us that to persecute is less Christlike than to be persecuted. Mrs Booth joins me in greetings to you.

Very Truly Yours,
J Wilford Booth

In half an hour or so the following note was handed to me in reply to the above.

Marache, May 22, 1905
Mr. J. Wilford Booth
Sir,

I am compelled to say that in my opinion the society known as the Church of The Latter Day Saints is a most horrid and blasphemous society opposed in every way to the truths of the Gospel, and especially antaganostic to the sanctity of the family. Beleiving this you will understand why I do not care to have an official representative or teacher of that society in my house. In this respect Mr Brunnuman was not at all mistaken. At the same time I do not think it is fair to call this persecution. It is our simple duty to keep our homes pure. It is quite possible to telegraph to the Consul an urgent message. That is all the advice I can give in your difficulty.

Yours Respectfully,
F. W. Macallam.

The boy, Sunpot <Parsegian,> a member of our church who carried our letter, said that Mr. M and his wife had a good laugh and made sport while they were reading and answering my letter. They will see their own folly some day, doubtless.

I answered some of the letters received yesterday. Was called to the Seray and soon returned as the Pasha had not yet arrived. Mrs. Dr Fallscher called again and talked with us for some time. She told us that Mr Speaker had sent his key to them with advice to let us go to his house and occupy the same while we remained in the city. We concluded not to accept of this kind offer as we feared it might bring trouble upon the good man from the side of the Gov.

I was soon summoned again to the Saray and the Pasha was very harsh and soon ordered us sent away.[29] I plead for a few days time in which to rest, my wife being weakly, and to answer mail and transact business etc. but all was of no avail. I tried to send a telegram for help to our Minister at Constantinople but that right was refused me, and no one was courageous enough to write a telegram at my dictation. Again I called on the Pasha and he too said I could not send the word. “I do not know you,” he said angerly, and with emphasis I repeat[ed] his own words very quickly when I was marched out by a couple of poliece. There was excitement around the government building for another hour or so, with officers bidding me to do this and that, and I doing more what pleased me, and arguing with them on my rights as a foreigner etc. The day was an interesting one, and I seemed to sense more than ever that memorable saying of the Saviour, “Ye are not of the world. If ye were of the world the world would love you.”

May 23, 1905 (Tuesday) [Marash]

Very early in the morning there came two Katirjees and a Zabtia to take us to Aintab. I met them at the door and on being informed of their intentions, told them that <we> would go only when they had bound me and my wife in chains and put us on the horses with our effects etc. They returned and reported the case up when a new set of mulateers were engaged to take us, as I offered to go, on our way to Sivas. A few hours elapsed before we were off, during which time a few notes passed betwen us and Dr Fallscher. She sent us a certiface of Mrs Booths <state of> hea[l]th certifying that she needed rest, etc. In reply we sent with thanks a French lira, 20 francs as a donation to the Hospital, a most worthy institution. The certificate I sent to the Pasha but there was no time to loose longer and we concluded to leave the city. Mrs. Fallscher returned her Photo and a nice lace colar with note of kind words of sympathy for us in our trouble. The saints accompanied us out to the west of the city where I took their Photo and we were soon off for another four days ride. The Zabtia being without ammunition returned and we saw him no more after we left the Great Bridge crossing the Jahan River where we nooned and rested some two hours.

Views of Islam and Muslims[30]

October 21, 1898 (Friday) [Istanbul]

Called on the U S Embasy to get a permit to visit the Selamlik[31] but was unable to do so as I left my passport at my lodgings.

November 24, 1898 (Thursday) [Istanbul]

Thanksgiving Day in America. In this far off land I join with my country in offering praise and thanksgiving to the Lord for His great mercies to me and to us.

Went to the U. S. Minister office to get a permit for the Selamlik but was 5 minutes to late. Called on Mr Loyde at his lodgings and rec’d from him a book on Islam which I commenced to Read with a view of acquainting myself more with the doctrin of the Mussulmen,[32] inasmuch as I am to labor in a country where the same is so extensively taught. The Book is written by Mr W. H. Quilliam.[33]

November 25, 1898 (Friday) [Istanbul]

Finished reading the little work on “Faith of Islam.” The Moslems have much good in their religion but the great difference between theirs and mine is that “Mormonism” embraces all the truth of Islam and all which they have not besides rejecting their errors.

March 25, 1901 (Monday) [Aintab]

Mr Siam, our Islam friend, called and spent an hour in conversation. In the evening I wrote to Elder J. A. Holdaway

April 1, 1901 (Monday) [Aintab]

Little Aznif was the first victim of the “Day of deception”—all fools day. I sent her up to Bro Mangum to get his “teneki pantaloon”[34] (tin pants) to cover some “flowers.” Some sport was had during the day. I cleaned my wheel and oiled it. Mr Siam called and spent a few hours and assisted us some in turkish. Spent some time in writting and learning the Abaric [Arabic] characters.

April 8, 1901 (Monday) [Aintab]

As we sat eating breakfast our Islam friend Siam Effendi called and brought a nice ink stand and ink to use in writing “Islamji”[35] and made a present of it to Elder Mangum. We talked of many points of doctrine in brief and through some hap tithing came up and he was at once an earnest enquirer as to its import and meaning. After an explaination of the Law as revealed to Jos. Smith he accepted the principle and expressed his desire to be numbered among the tithe payers though prefered his name be not used on our book for reasons which he hoped would soon be not. Vorton came and talked about the case and said again that the judgement would soon be presented.

May 2, 1901 (Thursday) [Aintab]

I presided in Testimony <meeting> and spoke a few minutes. Our friend Mr Siam was present again and spoke very interestingly on the Social relations of the young People of different Sex. This is a notable event for us as it is probably the first speach ever made by an Islam before a congregation of Saints. All seemed to rejoice over the occasion.

June 17, 1901 (Monday) [Marash]

A great crowd of people passed our window on their way to [see the] pilgrims from Mecca.[36] It was a motly crowd flying flags, firing arms, and marching to the beat of drums and the notes of clarionetts. We would have gone to see the pilgrims but having promised to go to the Bog with our friend Tehleki Sarkis, we spent the day out at his vineyard about 4 miles west of town.

Our old friend Siam Effendi from Aintab called and spent a pleasant hour towards evening.

June 20, 1901 (Thursday) [Marash]

Not feeling well, I remained indoors all day. Read 1 Peter (5 chapts). From “Among The Turks” page 325-6 the following is extracted on Prayer.[37]

“There are many kinds of prayer, all to be executed with the minutest exactness, and with all the attention undistracted. There is the common prayer, to be offered 5 times a day. In its general mode of performance it demands 26 postures but the devout use many courses of 8 postures each. 9 x 8 is an excellent number which with the two concluding postures make 74. There are also special prayers for Ramazan, for the 7 holy nights, for drought, famine, pestilence: The funeral prayer, the battle prayer, the marriage prayer, and many others each of which must be executed in its own way with the utmost particularity; and the slightest dev[i]ation or mistake destroys the merit of the whole. The performer must begin anew. The following are the words of the common prayer without any of its wearisome repetitions which protract it to great length. Some portions are repeted three, six or even nine time[s] at each course. “O God Most High, there is no God but God. Praises belong unto God, Let Thy name be exalted, O great God. I sanctify thy name O my God. I praise thee, thy name is blessed, thy grandure is exalted, there is no other God but thee. I flee to thee against the stoned demon in the name of God, clement and merciful. Praise belongs to God most clement and merciful. He is sovereign of the Day of Judgment. We adore thee and we implor thy (thine) assistance. Direct us in the path of salvation, in the path of those whome thou loadest with thy favors, and of those who have not deserved thine anger and who are not of those who go astray.[38] O God hear him who praises thee. O God praises wait for thee. O God bestow thy salutation of Peace upon Mohammed and the race of Mohammed as thou didst upon Ibrahim and the race of Ibrahim, and bless Mohammed and the race of M-- as thou didst Ibrahim and the race of I--. Praise, grandure and exaltation are in thee and to thee.” A[t] the close of 2, 4, or 6 courses when the prayer must at length close,[39] the postulant repeats the confession of faith, and salutes his guardian angels on the right and on the left with “Peace be unto thee and the mercy of God.” This must all be done five times a day.”

I find many Islams however who are negl[ig]ent in prayer. I am told by my friend Siam Effendi that when a number of persons are praying in the Mosque and a khoja is present to lead, the latter selects a prayer from the Koran which is repeated in concert but where a man is alone he choses one as he pleases and not as Mr Hamlin states above that the forgowing prayer is repeated at the 5 times each day. These 5 prayers are called sabah namazi, 2 uyle namazi, 3 ikindi namazi, 4 aksham namazi, 5 yatsi namazi.[40]

June 25, 1901 (Tuesday) [Marash]

Talked for an hour or so with the family where the invalid boy resides (see Sunday 23). Next we called on the Soldier Pasha who entertained us for some time, and according to arrangements made yesterday, he understood that we desired to visit the Kala.[41] He rang a silver bell and to the attendant said “Durtinji yuz Bosha gelsen” (“Let the 4th Centurian come”). The fourth not being found, the 2nd was called whom we followed to a room below where a number of Army officials chatted with us very freely for some time. America, England and the Boers, Turkish customs etc etc were the topics discussed. At length a chauish[42] was called who accompanied us to the Kala, a large natural hill crowned with ruined walls and more modern buildings where a number of soldiers are stationed. The topji[43] Bin Basha entertained us for nearly 2 hours. He was a pleasant old gentleman, the most liberal minded Islam I have yet talked with.

September 1, 1901 (Sunday) [Zara]

A few minutes chat and dusk was upon us. We had another call to make, very important but of an entirely different nature. It was “Julus Guyne” Coronation day of the Sultan and the Islams were celebrating in gay style.[44] We went to the serai with Elder Nishan and were ushered into the presence of the Kaymakam and other high officials to whom we <offered> congratulations of the day. Cigars were offered and refused with thanks, rocki, a strong liquor was presented but we refused with a polite “offiet olsun.”[45] They were having in plain terms “a high old time” and passing the hour with toasts and drink and smokes. In order to ascertain if the Kaymakan had sat in waiting, receiving congratulations all day, I asked “Siz saladan shimdi kadar boyla devam etdinizma” (Have you continued so since morning?) Several explainations were offered, which I could not fully understand till we came out and Nishan told me that one of them asked him to explain to us that they had been at another room all day receiving callers but that this marry making had not begun long since. They thought I asked if they had been drinking and carrying on so all day. It rather perplexed the proude haughty officers who think a man who dosent drink and smoke is loosing the cheif pleasure of life. Flags, “ay ve yuldiz,” were floating over the government building and lanterns and lamps and candles were hung in profusion about the walls and windows. Drums, horns and loud sounding instruments were used to celebrate the great event and the inscription in arabic characters Podasha chok yasha <(long live the King)> hung across the street.

December 11, 1901 (Wednesday) [Zara]

Received letters from Pres Herman and Lester Mangum of Aintab. They inform me of the baptism of that tried friend, Siam Effendi[46], on the 19 ult <by Elder Mangum> and his comfirmation by Pres A. Herman. This is the first Islam that has ever joined the church to my knowledge.

September 16, 1903 (Wednesday) [Adana]

Visited a large Islam school building through which we were curtiously shown. It is a high school requiring a 5 year enterance exam & offers an eight year course. They had a very modern set of apperatus for Physics etc. I was astonished to find such advancement in a Mohammedan school of the Interior. Later we called on the Commissir, and the Valie Pasha, Bahri.[47]

September 9, 1904 (Friday) [Sivas]

Wrote a letter.

[Excerpt of Booth letter published in the Millennial Star, October 6, 1904, 636]

“We organized a branch [in Marash] with the historic number of six members. Elder Markow was placed to preside; but since my arrival here, a letter from him informs us that he has been sent back to Aintab by the government authorities. Some Christian (?) priests, I suppose, complained against us, and he could not remain, except, as he states, he suffers punishment as threatened.

Usually, we find the Mohammedans much more liberal-minded and tolerant than the Christians; and only when complaint is made by the latter on some false and bigoted pretence, do the officials interfere with us.”

October 12, 1904 (Wednesday) [Tokat]

The Weather was lovely and by one oclock (soon after sun rise) we were northward bound again. About 2 or 2½ hours later we were on the summit of the wooded hills of [Turkish language] Chamli Bell (Pine divide) from which the road decends in zig zag shape and winding curves for a long distance to the valley. We nooned at . . . , Chiftlik Village, a farming district. Here I exhibited the views agan, and gave out a number of tracts. Met a young man, Yervant, whom I knew in Aintab last Spring and who had read part of the Book of Mormon. He was a college student, now on his way from Tokat to Sivas with his mother and two sisters, and their grandmother.

After several ups and downs, over Mts and hills, the last decent being a long one of nearly 10 miles through the Canñon, we arrived at the Garden City of Tokat & put up at the Maretsa <Hamamli Millet> or Khan, a rich and neat and new place. Immediately I sent a card to our dear Bro Siam who was soon in my room and talking over past events (See journal of May 1-5 1902, and other dates). He invited me to his home where I met his wife and two children, both of whom have been blessed by a Latter Day Saint Elder and the father a membr of the Church - all unknown to even our own Turkish Saints, and to his wife. Had supper there.

October 13, 1904 (Thursday) [Tokat]

Spent the day in Tokat. Siam called in the morning and took me to Dr Kevorkian, a wealthy and influntial Armenian, of the Church of the Disciples, and an American Citizen, having resided in the U. S. for nearly 20 years. We had a pleasant conversation on the gospel.

November 18, 1904 (Friday) [Constantinople]

I went to the Selamlik[48] by obtaining a permit from the Legation. My name was forwarded and <was> there in the list of visitors when I reached the enterance. Took the train for a portion of the distance and then walked to the Hamidieh Mosque, the prettiest and neatest little House of prayer in all the Turkish Empire. About 11 am. the troops began to line up around the sanded streets. Beautiful music told them when to step and the various companies came up in command of richly robed and proud officers. The most interesting of the dresses was the company of green turbans. Each one wore his fess and around that was wrapped three rounds of green roll in the most artistic fashon.

Preperations increased, the splendor of the occassion grew more each moment. A cavalry, of white horses, rode up and stood by the west gate. Occassionally a carriage would come down the road from the Yildiz Palace and all eyes turned (strangers eyes) to see if it were the object of their curiosity. Time passed on. 11.30, 11.35, 11.40, 11.45, and still the magnificence increased with the hour. Each succeeding carriage excelled its predecessor, and the spotless prancers that drew them seemed fairly proud of their <Royal> calling. Silver dazzled in the sunlight and gold glimmered even in the shaddow of the passing clouds. 11.50! Silence followed the sound of the bands. 11.55. Expectation, another carriage! Salute after salute as the high seated driver held the reigns down the slope. “That was not him.” 12.M[idday?] the Muazzin[49] appears at the high balcony on the white minarett, a few moments of brethless suspense, the bugal sounds, the call to prayer rang out [continued after November 19 entry] and at the head of the short street appeared mounted troops, then came the Imperial steeds, a carriage rich in beauty bearing His Imperial Magasty Sultan <Abdul> Hamid II, and an aged man literally shining with silver sashes and brillients hanging from the robes that covered his brest. Wild shouts arose from the troops along each side and enthuiastic salutes were given. The Sultan with a thin brown beard and not a very happy look, passed on thus to his place of prayer, where he remained for about 20 or 25 minutes, came out and took a special carriage driving with his own hands a pair of the prettiest horses on the scene. I was on the elevation by <the side of> the road with other visitors and we raised our hats and waved a hand salute as he returned again to the palace. The troops marched away, the carriages drove off and in a few moments the humbler subjects of his Majesty were gathering up the sand that had been sprinkled for the occassion.

September 1, 1905 (Friday) [Tokat]

We were up long before “the faintest stars were sent to sleep by twilight” and when the morning began to dawn we were on the road in the cool refreshing air. About 12 oclock ala Turka we passed Yeni Khan but did not go into the city. One of my friends, David [blank] now a poliece, was there but we failed to see him. The city of Yeni Khan and the valley in which it lies are both neat and pretty and inviting although neglected for want of skill. In about 2 hours more we were picking wild flowers in the mts. at Chamli Bell (Pine Divide). The road seemed shorter than on my first trip (See Oct 12 1904) and we were soon swiftly riding past the cherkiz village at the foot of the mts and on thru the valley where we nooned at Chiftlik, an Armenian village. Met there some Greek merchants, Nikoloas V. Topaloglan from Tokat, on their way to Sivas. Soon after 10 oclock (2 hours before sunset) we were in The Garden City of Turkey—Tokat—at the same Khan and in the same room where I stayed last year. It was Coronation day and the city was in gay decoration. We met Bro Siam and his family and received their Photo, 5 < persons> in all.

September 4, 1905 (Monday) [Tokat]

Reba made a lot of cookies at Siam Efs. We called on Garabet Kevorkian, The “Disciple” Minister, and had a pleasant talk with him. I visited the black smith district and the shop of Khatchik Tellalian where he sells iron. Later we went to the vineyard in a carriage with Dr Theadore Iatropoulos who invited us to go out to his summer home. His wife is a charming lady and they have three very sweet children. We were entertained most kindly and after a walk thru the vineyard we sat and chatted on the gospel, then had a splended supper and we were sent back to town in a special carriage accompanied by a horseman. We made a bargain with an Arabaji, Kevork Suslian, to take us to Amasia for 4½ mejedeah. Before returning I had a private talk with our Bro A. S. S and while alone with him I kneeled down at the cradle and blessed the sleeping babe therein giving it the name of Niluphar. She was born Feb 26, 1905 and is the daughter of Abdul Samid S[aim] and Seher S[ai]m. They have two more children Nighar, aged 6, and Ekiem, aged 4.

August 19, 1928 (Sunday) [Haifa]

We were scarcely ready when about 7 a.m. word came that Muhammed Ali Bahai[50] [blank] the Bahaia leader from Akka, was at the outter gate to visit us. Mr Elias Haddad & a friend a taylor were with him & we enjoyed a pleasant conversation for more than an hour. The Bahai are much more tolerant & unassuming than I had expected to find them. In their Ideas of social brotherhood and love & peace among mankind they are not so different from those of the L.D.S. Muhammed Ali Bahai is about 70 years old & has long hair. He has a son in California & two in Palestine who know English. I gave him a copy of Talmages “Story & Philosophy of Mormonism.” Several callers after noon, among them one young man a Jew named Moris Bozaglio, who works at the R.R. Co. He came to find the men who give bible lessons in the next door chu[r]ch but was led into our place to enquire & so remained an hour to talk with us. He is reading the New Testament and all seemed strange & new to him, especially Mormonism and our ideas of life with the great work of our people in the West.

“Brave Sons of Mohamed” to the Rescue[51]

March 13, 1899 (Monday) [Aintab]

This was one of the most beautiful days I have yet seen in Syria. Read Gen. 9. ch and the “Stars” of Feb. 16. & 23. Also a story in the Young Womans Journal, “Jensens Sister” which almost touched me with a feeling of Home-love-sickness. But the day was too eventful for petty emotions to hold sway.

It was the first day of the Great 50-day fast of the Armenians, that is for that length of time they abstain from meats and oil.[52] While we were at our reading Bro. Garouch came in and told us of the event and called our attention to the multitudes of people out among the tombs on the hillside south of the city, and winding their way to the top of the gently sloping elevaton on the summit of which stately stands the residence <& school> of the late Mr. Moiten.[53] Frequently we glanced through our windows and over the flat rooffs of ruder and moor humble dwellings than our own, to watch the motly crowd far out in the distant hills, but little dreaming that ere the sun went down we would be the center of attraction for all that mighty host, and not only this but the very objects of their ignorant and wicked redicule.

Soon after noon we “spruced up” a bit and first made our way to the shop where the brethren were at work and there held a lengthy discussion with a number of callers among whom were some we had before talked with.

A number of the brethren left their work and accompanied us out through the semetery where people could be seen in all directions, singly and in groups seated around the grave of some loved ones with bowed heads and, I suppose weeping hearts for some of their cries and moans were piteous to hear as we passed along. But we had scarcly entered the “City of the dead” before the people from all sides began to set the gaze on us appearently forgetting, for the time, those over whose ashes they had come to utter their lamentations and pour their tears of mournful rememberances.

Higher up the hillside and beyond the main party part of the necropolis could be seen groups here and there seated around their meal boards enjoying picnic, such as it was, and as we passed along we were frequently invited to dine with them which we declined with thanks. Reaching near the top of the hill which is perhaps five or six furlongs from the edge of the city, we met a number of friends with whom Bro Maycock had conversed before and who now desired to hear more of our doctrine. It had been suggested <before> that we hold a meeting and preach to the people but some of the local brethern deemed it not wise and so it pass on. Now came a opportunity to present the gosple to a few of our friends and in order to attract as little attention as possible we repaired to a spot a few hundred yds. away from the great concourse of people and there quietly sat among the rocks and little ledges of a small ravine. Our presence was soon detected and one after another, & group after group came stringing along until we were entirely surrounded by a army of bright red caps beneath which grim, dusky, dirty, as well as fair and smilling faces greeted us in every direction.

The Conversation began mindly between Bro Maycock and his friendly antagonests. It waxed warmer and warmer though not reaching undue excitement. By request of Pres. M, Bro Samuel arose and taking his position on the edge of little precipice began his discourse. Interruptions soon followed and ere long he was pushed off from his rock rostrum which created a roar of laughter. Resuming his position he continued a few minutes when the mobish listeners ? drew the attention of Mussulmen soldiers who wear out to keep peace among the great gathering. They <rushed up &> dispersed the crowd, but on learning that we were only indulging in a peacable meeting they gathered about and bade us proceed. The crowd returned with increased numbers and Bro. Samuel continued his remarks but with difficulty as the soldiers themselves were unable to keep the rabble in order.

Soon small stones began to light about him, tossed by some from the outter rings of the crowd, and the opposition soon grew to hatred. Shouts of derision came from the throats of the maddening throng and the officers perceiving the situation again despelled them and warned us to go while they were there to protect us. The tumultous roar of all those hundreds as we moved away was interesting to say the least. We were closly followed by these impious servents of satan but the Mussulmen kept them from touching us. Larger stones were hurled over our heads and several struck us but with no harmful effect. The brave sons of Mohamed returned the compliment for us, and though their aim was poor the size <of the stones> and <the> force with which the missils were sent flying at our persecutors told of the earnestness of those who freely offered their service in our defense.

What a picture to see the followers of the great founder of Islam guarding a few humble advocates of “Peace and good will” from the desperate attacks of a Christian ? mob. No wonder the intolerant wretches are designated as “dogs” by their more liberal <& high> minded superiors; whose religeon, though less elevating in its precepts, is still lived up to more closely by its adherants. I am afraid these poor self righteous pharisaical bigots when they come into that “blessed rest”—that house of many mansions will find themselves crowded into the basement longingly looking up the cellar steps at their mohamedian friends enjoying the comforts of the first floor. If their treatment of us to day is any criterion on which to base a conclusion I am not far wrong in my decission. Through the curious crowd we made our way home while all along the way we were the center of attraction of thousands whooping and yelling like a hoard of heathens <just> let loose from prison.

The officers accompanied us to the door for which we thanked them and gave tham a “backshish”[54] for their troubble. The city is in an uproar over the affair and we rejoice in the fact that “This sect is every where spoken against” We trust that a few honest souls at least will be lead to further investigate the truth and that our days outting will not be in vain.

Notes

[1] Excerpts in this section come from Booth Journals, vols. 7–10, 12–14, 16, and 18.

[2] Mr. Durant of Salt Lake City: “That Mormon” (Salt Lake City: George Q. Cannon & Sons Co., 1893) is a book by Benjamin Erastus Rich. The story is set in a small town in Tennessee and takes the form of a conversation about religion and theology between a Latter-day Saint missionary, Charles Durant, and several local townspeople.

[3] According to the Bible Society of Constantinople’s online archive, “The Bible Society in Turkey continues to be the publisher of many books for Christians, especially of the Bible in almost all languages and alphabets used in the Ottoman Empire, and is an important actor of religious publishing in these lands with its 200 years of existence. Serving the Christians from all denominations and language groups of the Ottoman Empire and the Republic of Turkey, the Bible Society is one of the oldest publishers of these lands. . . . During the rule of the Ottoman Empire, the Christian Scriptures were banned from time to time in various regions, but these bans were quickly retracted by higher authorities and many language groups living within the borders of the Empire received the Bible they could understand.” http://www.levantineheritage.com/bible-society-archives.html.

[4] The Turkish spelling is tezkere, from the Arabic term tadhkira, meaning “pass, permit, or official certificate.” In this context it refers to an Ottoman visa, allowing travel among the various provinces and cities of the empire, needed for Booth’s upcoming trip to Syria. Baedeker explains in Palestine and Syria (1894), “To pass from one Wilâyet to the next within the Turkish empire (e.g. from Jerusalem to Damascus) a ‘tezkereh’ or permission to travel is necessary. This document is issued by the police authorities on the requisition of the consul and costs 5 pi” (xxx).

[5] Booth wrote later that Anketell said at this moment, “I wish we were all like you, preaching without salary.” “Missionary in Asia Minor,” 739.

[6] Sultan Abdulhamid II (1842–1918) ruled the Ottoman Empire from 1876 to 1909. The sultan’s birthday and coronation day were celebrated across the empire annually with great pomp and ceremony as a way of inculcating loyalty and a sense of belonging to the Ottoman nation. Stephanov, Ruler Visibility, chap. 4. For a discussion of Abdul Hamid’s use of symbols to legitimize his rule, see Deringil, Well-Protected Domains, chap. 1.

[7] See fig. 20. St. Mary’s Cathedral was built as an Armenian Apostolic Church but is now the Liberation Mosque (Kurtuluş Camii) in Gaziantep in the Republic of Turkey. As a result of the Armenian Genocide and the Turkish War of Independence, the Turkish Republic converted this church into a mosque as part of the cultural and physical erasure of the Armenian presence in Aintab.

[8] On the meaning of “ala Turka,” see footnote 15 in the section “Coping with Health Challenges” in part 1.

[9] Badveli means “honorable” in Armenian and can be used to refer to general clergy, including preachers.

[10] The Central Turkey College, Aintab College, or American College was an institution of the American Board of Commissioners for Foreign Missions and was founded in 1876 by Tillman Conklin Trowbridge. His untimely death in 1885 resulted in Americus Fuller, a teacher and assistant administrator, becoming its second president, and he led the school until he resigned in 1905 due to old age. Sarafian reports that Fuller was a “typical Yankee—solid, dignified, serious, reserved, rather cold but dependable, and a wise administrator” (Briefer History of Aintab, 67). Fuller was succeeded by John Ernest Merrill, his assistant since 1899, who led the college until it closed in 1915. It was subsequently reopened in Aleppo as a secondary school in 1924 (Stone, Academies for Anatolia, 137–67; Miller, “Aleppo College: Failure or Fulfillment,” 42–45; Merrill, “American Colleges Prove Invaluable”; and Merrill, “Describes Conditions of Turkey Since War”). See fig. 12.

[11] For background on Dr. Fred Douglas Shepard, see footnote 11 in the section “Booth’s Near-Fatal Bout with Smallpox” in part 1.

[12] The Feast of Sacrifice, also known among Muslims as Eid al-Adha, is the most important holiday in the Islamic world and normally lasts three or four days. It commemorates Abraham’s willingness to sacrifice his son Ishmael (Isaac in Judeo-Christian tradition) and marks the end of the annual pilgrimage to Mecca. Muslims who can afford it are required to sacrifice a sheep or other animal and share the meat with the poor.

[13] William McKinley was inaugurated for a second term as president of the United States on March 4, 1901.

[14] Lucius Orren Lee (1845–1932) was a missionary of the American Board and principal of the Marash Theological Seminary. Stone, Academies for Anatolia, 106.

[15] Manasi G. Papazian (1865–1943) was a well-known pastor of the Second Armenian Evangelical Church, or Hayik church, in Aintab from 1892 to 1907. Sarafian writes that the Hayik church became the “largest, wealthiest and most influential evangelical church not only in Cilicia but in Turkey as well.” Briefer History of Aintab, 48.

[16] Cyrus Hamlin (1811–1900) was a missionary for the American Board in Turkey who labored among Armenians and assisted in founding the Bebek Seminary in 1840 and, after leaving the American Board, Robert College in 1863. This educator, inventor, architect, and missionary was an energetic advocate of Americanized education and industry for his impoverished converts. His experiences are recounted in his autobiographies, Among the Turks and My Life and Times.

[17] Booth here is referring to the Disciples of Christ, or the Christian Church, which in the United States and Canada “grew out of two movements seeking Christian unity that sprang up almost simultaneously in western Pennsylvania and Kentucky—movements that were backlashes against the rigid denominationalism of the early 1800s.” These movements were spearheaded by Thomas and Alexander Campbell and Barton Stone, respectively. The two groups united in 1832. “The founders of the Christian Church hoped to restore Christian unity by returning to New Testament faith and practices. But the church found that even this led to division.” See “History of the Disciples,” Christian Church (Disciples of Christ), https://disciples.org/our-identity/history-of-the-disciples/.

[18] The Ottoman Empire was one of the largest fields of labor for American missionaries. “In size of operation the American religious activity, if compared with other United States concerns, made an impression so broad that many people in Turkey believed that to be an American in the Empire was synonymous with being a missionary.” Grabill, Protestant Diplomacy and the Near East, 33.

[19] Translation: “Tradition is a great curse.”

[20] Zeitun (presently Suleimanli) was a hotbed of Armenian resistance to the Ottoman government, in part because of instigation by Armenian revolutionaries who revolted in 1895 against the atrocities of the Ottoman government and its irregular Kurdish forces. The revolutionaries took the local Ottoman garrison with about six hundred prisoners, most of whom they later slaughtered after the soldiers attempted an escape and in response to hearing of Ottoman and Kurdish atrocities against Armenians. Ottoman troops (Turks, Kurds, Circassians, and Turkomans) were sent to quell the uprising, and the result was a bloody confrontation that killed thousands on both sides. The bloodshed was part of widespread violence spreading throughout Eastern Anatolia referred to as the Hamidian massacres of 1894–97 that killed as many as three hundred thousand Armenians. See Salt, Imperialism, Evangelism, and the Ottoman Armenians; Klein, Margins of Empire; and Astourian, “Genealogy of the Armenian-Turkish Conflict.”

[21] Meclis is Turkish for “council,” from the Arabic majlis.

[22] Dolma literally means “stuffed” in Turkish, but the term is generally used for stuffed vegetables. Any vegetable that can be filled with or wrapped around a mix of rice or meat can be used in dolma, including zucchini, eggplants, tomatoes, cabbage, and grapevine leaves.

[23] A preposition meaning “about, concerning.”

[24] The Articles of Faith, written by Joseph Smith, list thirteen fundamental tenets of the Latter-day Saint faith. The eleventh of these articles emphasizes religious freedom. It states, “We claim the privilege of worshiping Almighty God according to the dictates of our own conscience, and allow all men the same privilege, let them worship how, where, or what they may” (1:11).

[25] Booth correspondence with James E. Talmage, 1924, 1928–29, Armenian Mission.

[26] Excerpts in this section come from Booth Journals, vol. 13. See Booth’s letter of June 9, 1905, to European Mission president Heber J. Grant describing these events in “Missionary Adventures in Asia Minor,” 433–36.

[27] Cavil is a British word for a trivial and annoying objection.

[28] A mutasarrif is the government official who oversees a sancak (subdivision of a province, or vilayet).

[29] When describing the affair for the Millennial Star, Booth did not explain why the government sent them away: “We were ordered to leave by the Pasha and chief of police. They imprisoned the Saints and threatened to keep them there till we left; but they were afterwards released. I told them we were in line with instructions from our consul, and that we wished a few days to rest and attend to our business; but they became more and more uncivil, and at last ordered us to be taken back to Aintab” (“Missionary Adventures in Asia Minor,” 433–34). In view of most of Booth’s difficulties with the Turkish government, it is highly probable that the order was instigated or influenced by the local Christian missionaries.

[30] Excerpts in this section come from Booth Journals, vols. 6–7, 10, 12–13, and 18.

[31] The Selamlik was a weekly ceremony when the sultan left the Yildiz Palace to go worship at the Yildiz Mosque (also known as the Hamidiye Mosque) and was the only time the public could get a glimpse of Abdul Hamid II (Deringil, Well-Protected Domains, 22–23). Booth later describes his own experience visiting the Selamlik. See entry for November 18, 1904, in this section.

[32] This nineteenth-century term for Muslims comes from the Turkish Musluman, an alteration of the Arabic muslim. Other common terms used in this era to refer to Muslims are Mohamedans and Islams.

[33] The book The Faith of Islam (Liverpool: Willmer Brothers & Company, 1892) was written by William Henry Quilliam (1856–1932), who converted to Islam in 1887 and became Sheikh Abdullah Quilliam, a missionary for Islam and leader of the small Muslim community in Liverpool. He founded the Crescent, a weekly journal published from 1893 to 1908.

[34] Translation: literally “tin pants,” but more accurately they are like tin cans without lids that are placed around plants to protect them.

[35] Most likely this is referring to writing Qur’anic verses in Arabic script calligraphy.

[36] The pilgrimage to Mecca, or hajj, is one of the five obligatory duties or “Pillars of Islam.” All Muslims who are physically and financially able are required at least once in a lifetime to make this ritual journey to perform its associated rites, including the circumambulation of the Kaaba. Because of its centrality in Islam, the pilgrimage has been a powerful perennial force drawing Muslims together from around the world. John Lewis Burckhardt describes the Syrian caravan on its way to Mecca in the early nineteenth century: “The Syrian caravan has always been the strongest, since the time when the Caliphs in person accompanied the pilgrims from Baghdad. It sets out from Constantinople and collects the pilgrims of northern Asia in its passage through Anatolia and Syria, until it reaches Damascus where it remains several weeks. During the whole of the route from Constantinople to Damascus every care is taken for the safety and convenience of the caravan; it is accompanied from town to town by the armed forces of the governors; at every station, caravansaries and public fountains have been constructed by former Sultans, to accommodate it on its passage, which is attended so far with continual festivities and rejoicings.” Quoted in Peters, Hajj, 267.

[37] The excerpt that follows, copied verbatim by Booth into his journal, deals with ritual prayer (salat) in Islam, one of five obligatory duties or pillars of religious life for Muslims.

[38] These last four sentences comprise the Qur’an’s opening chapter, or fatiha, sometimes referred to by Christians and the Western world as the Lord’s Prayer of Islam because its recitation is so ubiquitous.

[39] Each prayer consists of a series of rituals that include standing, bowing, kneeling, and prostrating. Each series is repeated a prescribed number of times—two, four, or six—depending on which of the five daily prayers is being performed.

[40] The five prescribed prayers occur at sunrise, midday, late afternoon, sunset, and evening.

[41] The Turkish word kale means “castle” or “fortress.”

[42] A cavus is a sergeant or guard.

[43] Topju (�ٴDZ�ç��) is Turkish for “artilleryman” or “gunner.”

[44] See footnote 11 in the section “Legal Status Questioned, Church Meetings Shut Down” in part 2.

[45] Translation: “May it do you good” or “I hope you enjoy it.”

[46] His full name is Saim Abd al-Samid. See footnote 129 in the section “Toward Home: Zara to Naples” in part 1 for more information.

[47] The equivalent of saying, “The honorable (pasha) governor (vali), Mr. Bahri.”

[48] On this term see footnote 31 above.

[49] In Islamic practice, the muezzin is the person who recites the call to prayer in Arabic before each of the five daily prayers.

[50] Mirza Muhammad Ali (1852–1937), a half-brother of Abdu’l-Baha (1844–1921), was a separatist who claimed that Baha’u’llah had designated him to be the successor of Abdu’l-Baha. He attracted his own following within the Bahai community but was excommunicated by Abdu’l-Baha, who appointed Shoghi Effendi, his grandson, to be the Guardian of the Bahai faith upon his death. Miller, Baha’i Faith, 178.

[51] Excerpt in this section comes from Booth Journals, vol. 7. David Charles analyzes this episode in its larger cultural and political context in “Day the ‘Brave Sons of Mohamed’ Saved a Group of Mormons.”

[52] Booth is referring to Lent in the Christian world, called Medz Bahk in Armenian. Berrett and Van Dyke write that it was “Shrove Monday—an Armenian Memorial Day of sorts that preceded Ash Wednesday and served as the first day of Lent. On this day, tradition called for the people to gather in cemeteries to picnic and commemorate the lives of those who had died” (Holy Lands, 144).

[53] For a description of the Armenian fondness for congregating and picnicking in the vicinity of the cemetery of Aintab, see Sarafian, Briefer History of Aintab, 208–9.

[54] Baksheesh means “gift” and can take on different meanings depending on context: a tip for services rendered, alms for the poor, or a bribe or kickback for government officials.