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One of the biggest challenges facing missionaries traveling to a foreign land is learning the languages necessary to communicate with potential converts. In Booth’s case this meant learning several different and very difficult languages (primarily Turkish, Armenian, Armeno-Turkish, and Arabic) in order to speak with the polyglot subjects of the Ottoman Empire. Booth also studied French and German. Having received no formal language training before arriving in the Ottoman Empire, he and other missionaries serving in the Turkish Mission would spend hours each day studying the various languages they needed to live in new cultures and communicate their message to local populations. For additional language help, most missionaries also relied heavily on local converts who knew some English and on longer-serving missionary companions.

Of critical importance to their proselytizing efforts was Church literature translated into the local vernaculars. Since the Turkish Mission had very few members compared to its Western European counterparts, no Church literature existed in Turkish, Arabic, or Armenian. Therefore Booth and other missionaries wrote and translated many early missionary tracts and pamphlets into Armeno-Turkish (Turkish written in Armenian script). Missionaries even translated the Book of Mormon into that language. Missionary efforts, particularly printing and distributing Church literature in the Turkish and Armenian missions, repeatedly ran afoul of Ottoman censorship laws. With the Church’s lack of official recognition as a distinct religion under the millet system, missionaries repeatedly ran into problems with Ottoman authorities as they tried to import and distribute religious literature. The most dramatic example of this is the two-year (1906–8) delayed release of approximately five hundred copies of the Book of Mormon translated into Armeno-Turkish from the customs house in Alexandretta, even after Ottoman central authorities approved its importation into the empire.

Learning Languages[1]

November 30, 1898 (Wednesday) [Constantinople]

Bot three little books to assist me in studying the Turkish language in Armenian characters.[2] Gave 9½ Piasters for all. Rec’d a “Star” and read it through. Wrote a letter to Mr Chapman, Stamboul, and asked him to read the star which accompanied the letter. A discourse by Apostle Tesdale was the leading feature. Date of Paper Nov 23 1898 Thur December 1 1898.

December 11, 1898 (Sunday) [Alexandretta]

The bargain was made bettween the arabage (carriage driver)[3] and my hotel man for me to ride to Aleppo for 6 mejidees (=$4.80). My Hotel bill including management etc was 11 francs. About noon we set out on our journey. My companions were one man who rode in the carriage with me, another person and the driver who occupied the seat in front and out side. They all spoke Arabic and the only aid to making my self understood was Bedekar’s Guide which contains a few words and sentences in that language.[4]

January 10, 1899 (Tuesday) [Aintab]

Pres. F. F. Hintze left for Aleppo. We arose before day light, and accompanied him out some distance along the way.[5] The farewell parting was a touching one as we do not know whether he will return or go home before we meet again. His blessing was as a kind father’s and it brought to mind the many warm wellwishes of my leaving home.

Pres Maycock & I returned and after a short consultation on M.I.A.[6] work among the Saints I finished writing my Journal up to the present time. And now, as he tells me, English must be laid aside to a very great extent and our conversation, what little we do, for we are to study rather than talk, must be carried on in Turkish.

January 17, 1899 (Tuesday) [Aintab]

Read several pages on the use of the Arabic characters in the Turkish language.[7]

Got out a plan for M.I.A. program on the subject of “The Son” and attended meeting of that organization at night. The young men take great interest in the work but we are cramped for literature.

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.

We took supper and spent the evening with Bro Garooch and family. A very amusing incident occured wherein the laugh was at my expense. I was relating, as best I could, in turkish, the incidents of my trip from Home. In speaking of our stop over in Omaha of 24 hours to visit the fair, instead of using the word “durduk” (we stopped) I made the very impolite assertion that “yermi <durt> saat dukduk.”[8] The learning of a new language is by no means unattended with fun and blunders.

April 3, 1899 (Monday) [Aintab]

Began the study of the script form of letters in the Turkish, or rather the Armenian, used in Turkish.

June 12, 1899 (Monday) [Aintab]

We [Maycock and Booth] have fallen into the habit of using the english language for a large part of our conversation and we formed an agreement to cease our english speaking and made a violation of the rule punishable by a fine in the rato of 1 manger for every three words or fraction thereof. The law took effect on its passage just after sunset and was to continue for one week as an experiment. That night it was my turn to Pray and I made an attempt to do so in the Turkish language. By the time I had finished, the agreement regarding our use of the English tongue had sliped from my memory and in a moment of forgetfulness I exclaimed “I dont know what the Lord will think of a prayer like that” and it cost me 5 mangers.

May 25, 1901 (Saturday) [Aintab]

We went to the Bookstore and purchased 2 Testaments in the turkish-Arabic character type and began to read them. Bro Mangum has learned to read remarkably well already and can read nearly as fast in Arabic type & I can in Armenian type.

June 10, 1901 (Monday) [Marash]

Bot a book to study Armenian and engaged a teacher for a week to give me a few lessons. Nersis Pilavjian’s relation, Dukmaji Hagop, called and we talked some time. I gave him a letter from Nersis. Other callers in the evening.

June 18, 1901 (Tuesday) [Marash]

My teacher came and after talking some time on the gosple principles and giving me a lesson on Osmanli writing, he left paid up for his work and I concluded to continue no longer with him. Finished Hebrews, and read more from “Among the Turks.”[9] The “Founding of the Roberts College”[10] was [an] interesting chapter. We spent a few hours in town talking with people at the book store. I bought a nice gilt edge plush covered turkish bible for one mejedi.

August 9, 1901 (Friday) [Gurun]

I read a chapter in the testament—Arabac characters—beside other study in turkish.

August 27, 1901 (Tuesday) [Zara]

Wrote to the Saints in Aintab a short note in Armenian, with a letter to them from Nishan, and also wrote to Elder Mangum. Some of the saints came again and we chatted, sang hymns, etc as we did last evening.

August 30, 1901 (Friday) [Zara]

Had a sore throat during the night. Remained in doors nearly all day. Had my shoe mended. Read turkish, studied armenian and talked to callers.

September 1, 1901 (Sunday) [Zara]

I was feeling much better and was able to attend meeting. Fasted with the saints and spoke a few minutes in fast meeting. Many of them, both brethren and sisters, occupied the time and spoke in turkish and a few in Armenian.

February 16, 1902 (Sunday) [Zara]

Elder Nishan presided, prayed and preached and that in the Armenian language.

April 14, 1902 (Monday) [Tarabulus]

Day Break brought us to the Harbor of Tripoli or Tarabulus where we remained all day but did not land. Read Turkish and German, and several pages from Baedeker’s Palestine & Syria and chatted with passengers. In the evening we set-sail for the Island of Cyprus and [blank].

January 6, 1904 (Wednesday) [Aintab to Aleppo by carriage, stopped in Kilis]

Elder Vance, Sister Booth and myself left Aintab for a visit with the Saints in Aleppo. We remaind in Killis a few days visiting the Saints, 1 family, there and also a sister from Aleppo who was there their with her son for a short time. . . . The weather usually was very pleasant and we spent our time in learning the language and teaching saints, visiting, and promulgating the gospel. I took up the study of Greek about the last of Jan. and enployed a teacher to give me 20 lessons for 35 grush. = about $1.25.[11]

July 2, 1904 (Saturday) [Aleppo]

Elder Charles Teuscher arrived in Haleb from Haifa where he left his Bro Henry who was preparing to sail for Am[erica] in company with Bro. & Sister Hilt July 3 if all could get ready. Elder Charles Teuscher is a very humble and pure minded young man, good company and can talk Eng, German, and Arabic.

September 27, 1904 (Tuesday) [Zara]

I felt rather lonesome at night as the saints gather at my room and talk Armenian nearly all the time.

August 14, 1905 (Monday) [Zara]

My 39th Birthday. I spent much of the day in reading the Bible, English & Turkish. Read 14 chapters in Ezekiel. I think this is the most I ever read in turkish in one day. Received and talked to callers in the evening, and read a few verses in Greek from the N.T.

February 20, 1906 (Tuesday) [Aleppo]

Studied Arabac before noon.

April 19, 1907 (Friday) [Aleppo]

Still troubled with a bad cough and underwent an examination by Dr. Armenag who prescribed and prepared medicine for me. He paid a debt of 1 lira. Read more, Turkish, Arabic, & German.

May 16, 1907 (Thursday) [Aleppo]

I spoke in Armenian at night in Testimony meeting.

October 18, 1907 (Friday) [Aleppo]

Studied, took a lesson in Armenian & gave one in English. Visited a[t] Myram Bezjians at night.

October 19, 1907 (Saturday) [Aleppo]

Studied some in Arabic, assisted with some house work. Took a lesson from a Jew in Hebrew.

January 14, 1922 (Saturday) [Aleppo]

Recd an invitation (written) to speak tomorrow at the orphanage, signed by A. A. Shiradjyan, a former minister in Marash, now supervisor of the Orphanages in Aleppo under Near East Relief. Also received invitation with 2 tickets, to attend the Red Cross Concert. Moses Hinduian & I went in the evening & sat for 4½ hours. It was good but in Armenian so we understood little.

November 12, 1924 (Wednesday) [Aleppo]

Listened to a lesson in Armenian at night. We began the class by singing an English song. Prayer was in Turkish, the lesson in Armenian, the closing song in French and the benediction in Arabic.[12]

August 15, 1928 (Wednesday) [Haifa]

Attended to mail and called at Bank to notify them of the lost check sent to Beyrouth Aug 7. I wrote Hov Aseian enclosing a Pound, Palestine, to assist them in their temporary distress <& Registered it.>[13] Also wrote to John Basmadjian at Beersheba. Then Reba & I went on Mt Carmel to visit our friends. Two young Jews came & we talked German.[14]

Translating Church Literature into Four Languages[15]

October 29, 1899 (Sunday) [Aintab]

Recd a registered letter from Pres F F Hintze containing a copy of some Revelations from Doc & Cov. which he has translated into turkish.

December 12, 1899 (Tuesday) [Aintab]

Wrote to Dr Arminag and sent him 5 copies of our hymn Books by a man who was going to Haleb. Wrote to F F Hintze and A L Larson, also to my sister May Talmage. Studied and spoke in Y. M. on “The First Disciples” from Manuel, lesson 5.

January 3, 1900 (Wednesday) [Aintab]

Artine began the copying of the revelations as translated by Elder Hintze. I spent the day in watching and assisting him.

October 18, 1903 (Sunday) [Aleppo]

Dr Arminag read the 1 sect in the trans[l]ated manuscript of the Doc. & Cov and I commented thereon in the morning services.

April 2, 1906 (Monday) [Aleppo]

Artine Uzunian and I worked on selecting and preparing hymns for publication. We wrote and mailed to Bro F. F. Hintze, 26 E. Brookline St, Boston, Mass., U. S. America, twenty five hymns in manuscript in the turkish language. Bro H is publishing the Book of Mormon there also.

May 12, 1906 (Saturday) [Aleppo]

I went to see Miss Nuritza Davidian about her undertaking to translate the Book of Mormon in Armenian. She is willing and desirous of doing so. I purchased 800 pages of paper for her for 17 gr.

December 3, 1907 (Tuesday) [Aleppo]

In the afternoon, we visited Fouad Beys new Grist mill and then called at Nuritzas place and inspected her work on the Book of Mormon. It is now finished and we have seen and handled the manuscript in Armenian writen neat and carefully and it will in a few days be delivered to us. She is rereading it for more satisfaction in her work.

December 10, 1907 (Tuesday) [Aleppo]

Elder Vance & I spent the afternoon with Nuritza in looking over discrepencies between english and Turkish translations of the Book of Mormon and comparing them with her Armenian manuscript. Soon after sunset we received the work—a heavey bundle of paper containing 874 pages of manuscript beside the Title Page, “Witnesses,” and Index, written on one side only, making in all about 1800 pages. It is neatly written and we believe it is in good shape for publication, and now we ask Him whose word the Book of Mormon is to bless this work and accept it, and to open the way for its publication and spread among the Armenian people. I had the pleasure of first taking the manuscript in my hands and Elder Vance carried it to our home in Beit el Arice, Kastel Jura, Kazany Charshasunda, Aleppo. It was written at Vakilie Mahalisind. I paid Nuritza this day 28 Turkish lira (having paid 16 before) making 46 Turkish Liras in full of acct as per our last agreement. She thought it could be done much cheaper (so did I.) in the beginning but we later learned that the carefulness of the work required more time. She has been over the entire Book 5 or 6 times, and has been engaged with a few months exception since the middle of May 1906.

June 14, 1908 (Sunday) [Aleppo]

Elder Woodbury will come to Aintab this week and remain sometime in reading over his manuscript with Elder Newman. The manuscript is in Osmanli or Arabic characters and Turkish Language. It was begun a little before New Years last so that counting a few weeks lay of[f] in April, the work has been done in a little over 5 months. Elder Woodbury has been faithful and energetic and careful and is deserving of praise and credit for his untiring efforts. Since April Elder Stevenson has read the Armeno Turkish for him and the work has gone on more rapidly.[16]

May the Lord bless them both, and the work they have so ably done. May it be sanctified to the Work of the Father and may it soon be published & reach the homes of thousands and tens of thousands & be read and reread by greater numbers and heard by still more & more till the sound of gospel as contained in that sacred volumn shall reach all who come under the limits of the Osmanli speaking race, and the same blessing also be attendant with the Armenian manuscript now carefully laid way in our trunk awaiting its day of speaking to a nation in spiritual darkness.

June 22, 1908 (Monday) [Aleppo]

Elder Woodbury who arrived there <(Aintab)> from Marash last Fri reports that he finished his transcription of the Book of Mormon on Wed. June 11, writing 17½ pages that day. He will reread it in Aintab. I sent the first half of the manuscript back to him this morning with Sister Elisa Nalbandian who left early by carriage.

August 7, 1908 (Friday) [Le Havre]

Received 2 letters from Liverpool, one contained an order (P.O.) for £20. The other contained instructions from Pres Penrose regarding the saints and stated that Arzooman had left Liverpool for Havre via London, Aug 5. I wrote to Elder Newman at Aintab and a card to Pres Penrose asking for a copy of the letter from the First Presidency regarding renting a farm in Turkey. Also wrote the following to

“American Ambassador
Constantinople, Turkey
Dear Mr Leishman,

I am here in Havre till 17 inst. Will you kindly inform me if the recent “Reform” in Turkey will have any effect in aiding the release of our Books of Mormon in Alexandretta. Does “Free Press” mean also “free books”? Does the movement include “Religious Liberty”? If the books are to be delivered to us, please order them sent to the U. S. Consulate at Aleppo and I will receive them there & pay expense on my arrival.

I met Senator Smoot in London a few days ago. He told me I had permission from the Church Authorities to begin an experiment in agriculture in Turkey providing was favorable there. Can you secure permission from the Sultan for me to rent or buy a tract of land with water right (preferable gov. land) on which to establish such a station under American protection?

If necessary I will call there about Sept 1 to see you. Please address me c/o American Consulate, Havre, France.

Very Truly Yours,
J. Wilford Booth.”

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.

August 28, 1928 (Tuesday) [Haifa]

Wrote to Edward I Malouf, Ogden, Utah, who is translating the B[ook] of M[ormon] into Arabic.[17]

Seeking Converts and Planting Churches[18]

As noted in the introduction to part 1, proselytizing had its difficulties in the Ottoman Empire. Not only was half the population off-limits to conversion (Muslims), but the language and cultural barriers made it difficult for Booth and other missionaries to preach their message to the local Christian populations, not to mention the legal and discriminatory barriers they also faced. Nevertheless, Booth and his companions persisted and found many opportunities to share their gospel message and work directly with their converts in attempting to grow the Church in the Middle East. The following excerpts exemplify the challenges, successes, and obstacles he faced while sharing his message on itinerant proselytizing journeys, and working directly with members to settle disputes and alleviate suffering and persecution. Booth even engaged in fierce correspondence with local Christian clergy to defend the Church against slander.

November 28, 1898 (Monday) [Constantinople]

The long expected letter came at last. Pres. F. F. Hintze writes from Alexandretta, Syria, under date of 18th inst and desires me to come there at once. It will be several days before I can leave on acct of the Books and tracts <having> not yet arrived and also the distributing them among some who are interested which will require a day or two after they are received here.

The morning was occupied in a sail around on the Bosphorus with Mr Hair in the “Good News” to visit sailors anchored here.

January 31, 1899 (Tuesday) [Aintab]

Wrote a letter to Bros. Larson and Hintze at Aleppo. YMA night. We took a walk to see Bro Samuel but the folks were not home. We also called at Neresis Kulujian and spent a few moments there. We scarcely ever go on the stree[t] without being saluted with a “Mur-r-r” from the tongue of both boys and men. It is the way in which they express their disfavor of Mormons.[19]

February 2, 1899 (Thursday) [Aintab]

We visited a sick man (Simon) who had once been a member of the church but excummunicated. He seemed very penitent and acknowledged his wrong doing.

Also made two other calls at the Saints and on our way home as we were passing the door of a weaving room we were met with that usual expression Murrr Murrr from those inside. Suddenly we turned in and Bro Maycock in a jolly tone began a conversation with them which brought shame on their features which they could not hide. It was not long before the little place was crowded, and the door and windows jammed with people eager to hear what was going on inside. After having a good talk with them we were invited to another work room near by in which 6 or 8 looms were clicking at the slow hand work process. Here we were also followed by a large crowd and held another discussion with the workers there. Still another invitation awaited us but we only called and made arrangments for a meeting tomorrow. Thus the tongue of the scoffer was the means that day of a number of people hearing the gosple.

August 27, 1899 (Sunday) [Aintab]

No meetings were held during the day excepting the assembling of the brethren a few minutes in the morning for the purpose of receiving tracts and instructions regarding their distribution during the day. They went out and held conversations and gave about 100 tracts and returned in the evening to report their labors.

September 16, 1899 (Saturday) [Aintab]

Read Mat 7, went to Keretlian’s again to visit the sick. Took a number of tracts with me and distributed them among the crowd at the Post office. I got into conversation with a few of the men and they with the rest became more curious and their curiousness almost developed into an excitement. I received several slurs and insults and was at last invited to take a seat on the porch away from the main crowd. The Islams are general ready to offer aid in protecting me from the assults of the Christians?

May 9, 1900 (Wednesday) [Aintab]

Visited a few families and in the Evening held a meeting with the [Latter-day Saint] priests and some of the teachers where we instructed and set apart Avedis Kulluksuzian (Priest), and Kocher Uzoonian and Garooch Bezjian (Teachers) for a mission to Killis for a month. They were to go together and the latter two were to do some selling of Goods part of the time and preach and teach the Gosple the other part of the time. Avedis was to Labor all the time in his missionary cappacity. We gave them 2 mejedies from the church for house rent and traveling expense and made them a personal present of a few piastres to help them. They all seem willing and fearless. We bade them a farewell for a month.

May 10, 1900 (Thursday) [Aintab]

The missionaries started out early for Killis. We learned before noon that two of the three families were in need of food for dinner and I called at the other one before night and assisted them also. Testimony Meeting at night. Spok[e] of the three brethren who have gone to preach the gosple and tried to impress upon the saints the importance of the call and that very likely others would soon follow.

May 29, 1901 (Wednesday) [Aintab]

We held a consultation among our selves and taking all into consideration, it was decided that I should go with Elder Holdaway to Marash, spend a few weeks and then both leave for a circuitous route through Albistan, Gurin, Sivas & Zara, and after visiting the saints there (at Zara) go on to Dairbekr back to Orfah and Aintab. We are to remain some time in each of these (and other) cities preaching and spreding the Gosple as opportunity affords. We expect to be gone 6 or 7 months.

August 11, 1901 (Sunday) [Gurun]

A number of callers spent a few hours with us among whom was Hovhannes who explained to us his reason for not coming to be baptized. First he had other work to do, and then he had been talking with the Budvilli[20] who had weakened his faith, as we saw, and according to Hovhannes the minister had been to the Kaymakam asking that we be sent from the city. The appearant persecution seemed to frighten him and he now says he did not promise to be baptized.

In the afternoon we spent the time up in south branch of the town, a place called Tsaghtsur. A large crowd came and we discussed our views of religion very freely and friendly as we sat on the grass in a small garden along the stream.

August 22, 1904 (Monday) [Derende]

Called at the Sari and showed the pictures to the Kaimakam and other officers and took a walk across the river and thru the islam quarters where I met some who sat and talked and read the scriptures for some time with me. One of them had a bible and could read well. The door is opening for the gospel to them.

August 23, 1904 (Tuesday) [Gurun]

Mounted our horses, 2 fine travelers, which we hired <with 2 men> for 25 gr (sag). And spent another day on the road. Called at Ashoda to see Mariams Aunt a few minutes and then after 8 or 9 hours we were in Gurun, the guests of our old friend Padras Atmajian, but he had moved a few rods farther up from the place we staid three years ago. His father was dead now but his mother and wife and sister were the same good friends. Their home was a more humble one but the garden grove was larger and the mulberry trees gave us their fruit and shade for several days during the week.

Many people came to welcome us and talk with us and to see the Views which interested all and made many friends for us. Protestants, Armenians, and Mohammedians came each day.

On Fri 26 we attended the Protestant Church prayer meeting and met the Pastor Kevork Demirjian. Wrote letters of thanks to Maria[m]s Brother Hovhannus and the family, (He seemed to be the most impressed with the gospel news) and sent it by the hand of Levon, son of the Vice or Assistant Kaimakam, a young man who comes often to see us.

November 27, 1904 (Sunday) [Constantinople]

Attended church at the Crimean Memorial Building. A church of England Minister Mr [blank] conducted the Services. After meeting I gave out a few tracts to persons at the door.

April 12, 1905 (Wednesday) [Aintab]

Made calles and talked to a crowd in a barber shop. Two very liberal minded islams were there. I also talked with Mr Delikian <Garabed> and Hovsanna.— Dr Eghan’s folks. Visited Moses Hinduian at night as Teachers.

April 25, 1905 (Tuesday) [Aintab]

Busied myself with reading and preparing lesson ect and talking to callers. Also wrote and sent the following letter to a near neighbor and acquaintance.

Aintab, Apr 25, 1905
Rev. M. Papazian
City
My Dear Sir,

You are doubtless aware of some <recent> correspondence between your humble servant and the Rev. H. K. Krekorian of Constantinople which began through the publication of an article in the Avedaper of Feb 4, 1905 on Mormons in America. As your name has been used several times in our letters, I feel that out of respect for you and in justice to myself I ought to make a slight explaination.

The last not[e] from Rev. Krikorian exhibits such stupid ignorance or else a willful and malicious desire to falsify, that his words no longer have any weight with one acquainted with the facts. Almost every species of falsehood that the mind of man, prompted by a devilish hatred against Gods truth, could invent have been circulated against the Latter Day Saints from the begining, but still the church has gone proudly on proclaiming her message of salvation to the world; and our present position and standing in religion, in education, in morals and social purity as well as the general prosperity, in and around the State of Utah, stamp the lie starters as a set of envious and bigoted pharisees as contemptable as those who persecuted the Ancient Apostles.

I have now before me a list of 65 articles from non mormon writers—many of national repute, who give testimony in direct opposition to that of Krikorian, and declare that the Latter Day Saints are an honorable, loving, loyal industrious, honest and moral class of people. In Utah there are about 100,000 non-mormons and only a small fraction are engaged in these slandrous reports out of which they are making money just because it is popular <in> the world to be against the Mormons. Rev Krikorian knows this, for we have sent him during the last 6 months about 20 witnesses and I have asked him personally to publish some of both sides. Of course he refused, coward like, but he can find space in his paper for a column of filth and falsehood which has disgraced his sheet, and when we furnished him further witnesses from such eminent writers as Ella Wheeler Wilcox etal and offered to pay him liberally for the publication of the same he sends us the pusil-lanimous reply—“Please read Acts 8.20.” And the only argument he can produce is “Here is another lie!” “Isn’t that a Mormon lie?” etc. Thank God we have no papers and no “ministers” in the Mormon Church so lacking in courage and so narrow minded as that.

Our churches too are open for all denominations to preach their faith and our people are encouraged to go and listen respectfully and glean truth from wherever it can be found. “Prove all things, hold fast that which is good” is our motto. We know that we are yet few in numbers, that we are unpopular, despised, reviled, and persecuted, but what matters that to us? We also know that the Everlasting Gospel has been restored to earth with all of its former gifts and blessings, and that the authority of the Holy Priesthood has again been conferred upon man to prepare the people—those who will repent and are worthy—for the coming of the Lord to meet his Saints and reign with them upon the earth. We are sent out by the hundreds to all the world to carry this message of joy and peace and love to the people. We willingly leave home and loved ones, our lands, our labors and our all, and offer our hearts and lives to the service of our Master. And for what? Ask Jesus why He ordered it so. Ask the ancient Apostles why they obeyed him. Ask that matchless missionary Paul of Tarsus why he chose to change his life, and the hope and honor of his young manhood as he once saw it, for the trouble and toil he bore and for the scorn and ridicule of a proud and haughty, yet ignorant world. When these answer you, you will hear our answer too, for the same Lord has commanded us to preach the same gospel, and under the same test of sacrifice. We feel that unless we give our message to the people and bear our testimonies of the same that we will be held responsible for their destruction and so we wish to clear ourselves from the sins of this generation.

I believe that you, Dear Rev., deep down in your heart, feel that we are not a bad people, and that we do not teach a false doctrine. I believe that you are “almost persuaded” against many of the unreasonable notions of modern “Christianity” and that your broad mind reaches out in advance for something more congenial with your knowledge of nature and science. I often defend you and your character right here among your own race and nation among whom you are maligned. Personally my regards for you are very high and I trust I shall always be worthy of your esteem.

In conclusion I thank you for the courtesy you have shown <to> me and Mrs Booth while we have been here, and ask you kindly to inform me of any complaints Mr Kri[k]orian has made against me to you in using your name as I am sure I can give satisfactory answers to all his falsehoods.

Very Respectfully Yours,
J Wilford Booth

This letter was sent and delivered by Avedis Khastian about 5 oclock p.m. in person to Rev M. Papazian who thanked him and began to read it. In the evening my B. of M. lesson was “Ammon and Lamoni visit Middoni and return.” Sarkis Tutlian gave a lesson on “Falling bodies” and “balance power.”

April 27, 1905 (Thursday) [Aintab]

Talked to callers. Read to 140 Psalm. Studied the subject of “Resurection.” Visited the large [blank] mansion in Su Burgu to inspect it and prize it, etc. Received the following curt reply to my letter of the 25.

“Aintab, Apr 28 [27], 1905
Rev. J Wilford Booth
Aintab
Dear Sir,

Your favor of two days ago gave me the first intimation that my name has been used in the recent correspondence between Prof Krikorian and yourself, and he has made no complaints to me against you with regards to the use of my name. Hence you need not take the trouble to explain the matter.

Very Sincerely Yours,
M. G. Papazian”

April 29, 1905 (Saturday) [Aintab]

The weather was very cold and windy. Elder Vance arrived from <(Aleppo)> Haleb after a stay of about 4 months, and also Elder Nersis Pilavjian returned from Marash after nearly a months visit there with the Saints. We were all glad to see them again.

September 15, 1905 (Friday) [Constantinople]

I went with Elders Newman and Woodbury to take their lesson from one Mr. Williams, a Prof of languages and a very geniel man. We talk[ed] also on the Gospel and found the Gentleman a very broad minded man on religious views, but heartily down on hypocracy and hypocrates. He called at our room afternoon. We attended the religious services of the Dervishers and saw their whirling dancing.[21] Reba & I obtained a room 78 in the Hotel Kroeker, Pera, for ½ mej. per day and slept their.

September 16, 1905 (Saturday) [Constantinople]

Reba & I went shopping and while she purchased some clothing I preached the Gospel to the clerks. Later we called on Minister Leishman and had a hours talk on the condition of affairs and our rights etc. . . .

Notes

[1] Excerpts in this section come from Booth Journals, vols. 6, 7, 10, 11, 12, 13, 14, 15, 16, and 18.

[2] The Turkish language was written at the time with both Arabic characters (Osmanlica) and Armenian characters (Armeno-Turkish). Over the long period of Turkish domination of Asia Minor, the Armenians had gradually lost much of their language. Borrowings of Turkish were mixed with the Armenian vernacular, and in many cases, especially in the western part of Anatolia, Armenians spoke Turkish using the Armenian alphabet for their writing. The “people of Aintab, as a result of Turkish persecutions, had given up their Armenian language since the Eighteenth Century” (Sarafian, Briefer History of Aintab, 77). “The gap between the popular and written language grew steadily as lack of communication and successive waves of invasions and foreign influences made themselves felt on Armenian life. To Greek, Arabic, and Persian influences was added the Turkish, whose weight became greater in western Armenian as the hold of krapar [classical Armenian] on the popular language became more tenuous. Ajarian estimates that in 1902 there were 2100 Turkish words in the dialect of Van, 1170 in that of Nor Nakhichevan, 800 in that of Gharapagh, and the staggering total of 4000 in that of Constantinople” (Etmekjian, French Influence on the Western Armenian Renaissance, 151).

[3] An arabaji is a driver of a cart or wagon.

[4] In the nineteenth and early twentieth centuries, the Baedeker guidebooks were the most well known of travel books. With their care for detail and extensive information on everything from local hotels to a glossary of foreign words, the Baedeker guidebooks were indispensable for adventurous travelers.

[5] In doing so, they are following the local custom of accompanying guests, friends, or family members to the outskirts of the city as they depart on a journey. See Booth Journals, vol. 8, July 3, 1899, where the term selametle is used.The New Redhouse Turkish-English Dictionary says that selametle means to “see somebody off; to wish somebody Godspeed” (996). It appears that it was the tradition to accompany departing friends or guests to the outskirts of the city to bid them farewell. Hintze believed that the custom went back to the days of the Apostles, for “when they left, we read that the saints went with them, and that they prayed, committing one another to the kind keeping of God” Lindsay, History of the Missionary Activities, 74–75.

[6] The Mutual Improvement Association included the Young Women’s Mutual Improvement Association and the Young Men’s Mutual Improvement Association, both auxiliary organizations designed for the spiritual and intellectual development of the youth of the Church. The Cooperative Retrenchment Association was founded in 1869 (it developed into the Young Women’s Mutual Improvement Association), and the Young Men’s Mutual Improvement Association was founded in 1875. Jenson, Encyclopedic History of the Church, 968–70.

[7] Ottoman or Osmanli Turkish, officially called Osmanlica, was the administrative and literary language of the Ottoman Empire. It contained many borrowings from Persian and Arabic and was written in Arabic script. In 1928, as part of his efforts to modernize Turkey, Mustafa Kemal Atatürk replaced the Arabic script with the Latin alphabet and attempted to make Turkish more European.

[8] Translation: “We urinated for twenty-four hours.”

[9] Cyrus Hamlin, Among the Turks (New York: Robert Carter & Brothers, 1878).

[10] Robert College of Istanbul was founded in 1863 through the collaboration of philanthropist Christopher Robert and missionary Cyrus Hamlin as the first American institution of higher learning abroad. Robert and Hamlin determined to establish a liberal arts college independent of the American Board and patterned after American universities, where instruction was in English and enrollment was open to all irrespective of race or religion. Given special privileges by direct decree of the Sultan—almost embassy-like status—the school moved to its campus in 1871 and functioned for a century before being turned over to the Turkish government, having served as an influential center of higher learning in Turkey. One immediate result of the success of Robert College was that the American Board decided to establish its own colleges throughout Anatolia, including the Central Turkey College at Aintab, which was regarded as a breeding ground for nationalist revolutionaries. Grabill, Protestant Diplomacy and the Near East, 23–24.

[11] Booth describes the conditions of the branches and the cultural and economic difficulties that hinder the work in “Condition of the Turkish Mission,” 124–25.

[12] This description captures the evolving political and linguistic transition following World War I, the dissolution of the Ottoman Empire, and the creation of the British and French Mandates, but it still reflects the linguistic diversity of this former Ottoman province.

[13] That is, Booth sent the money as registered mail so that it would be more secure.

[14] Many of the European Jews who immigrated to the British Mandate of Palestine would have spoken German, Russian, or both in addition to learning Hebrew.

[15] Excerpts in this section come from Booth Journals, vols. 8, 12, and 14.

[16] Woodbury and Stevenson were using the Armeno-Turkish (Turkish language, Armenian script) translation of the Book of Mormon, published by Hintze in Boston early in 1906, to prepare an Osmanli (Turkish language, Arabic script) version—the official language and script of the Ottoman Empire. Woodbury wrote a letter to the Millennial Star in July 1908 reporting that “we have just completed our comparative reading of the Book of Mormon, in Arabic [script], and it is now ready for printing” (see Woodbury, Letter to the Millennial Star, 494; and Turkish Mission, July 25, 1908). A few months later, however, the missionaries were evacuated from Turkey due to political turmoil, bringing the publication of this Osmanli Turkish translation to a halt.

[17] Edward Isaac Malouf (1893–1961), originally from Kafraeab, Mount Lebanon, in the Ottoman Empire, emigrated to Utah in 1908. He, like many other Middle Eastern immigrants, worked initially as a salesman. His family eventually founded the Western Garment Manufacturing Company in Salt Lake City. See Zeidner, “From Babylon to Babylon”; and Malouf’s application for citizenship at https://ancestors.familysearch.org/en/LFX2-MFT/edward-isaac-bader-malouf-1893-1961. For unknown reasons, it appears that his Arabic translation of the Book of Mormon was never published.

[18] Excerpts in this section come from Booth Journals, vols. 6, 7, 8, 9, 10, 12, and 13.

[19] ��ü�� means “bitter” in Ottoman Turkish, so this could be a play on words to disparage the Latter-day Saint missionaries since a nickname for Church members was “Mormons”—a term that, at the time, the Church embraced as part of its identity.

[20] Armenian Christian minister.

[21] The Mevlevi, or whirling dervishes, believe that union with God can be achieved through a dance and music ceremony called sema, which represents the Sufi’s inward journey toward truth, perfection, and loss of ego. Although the Mevlevi Order was well established in the Ottoman Empire and protected by Abdulhamid II, Attaturk’s secular revolution virtually outlawed it in 1925.