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Leisure time[1] for missionaries means an opportunity to rest, attend to domestic needs, and pursue personal interests while briefly disengaging from the demands of proselytizing and managing a congregation. As discussed earlier, Booth was a sort of backwoods renaissance man who enjoyed reading, studying languages, working out math problems and brainteasers, making astronomical observations, commenting on local customs and activities, and other passions. We have already covered Booth’s sightseeing in the United States and Europe, his bicycle tour of the Holy Land, and the extensive correspondences he kept. The following journal excerpts highlight some of his other activities and interests during his missions, such as duck hunting, reading and catching up on world and local news, touring orchards and vineyards, napping, picnicking, sightseeing, and attending the local hamam (Turkish bath) to get scrubbed clean.

Reading, Hunting, Tours, and More

April 26, 1899 (Wednesday) [Aintab]

Spent several hours on a geometrical problem but failed to solve it. Following is the proposition. Let a.b.c.d. be a square divided into 4 equal sections indicated by dotted lines. To prove that o n + n x is greater than o c. Several “scraps” again with the saints. Read Gen. 34. It rained again.

April 27, 1899 (Thursday) [Aintab]

Took our books to the shady brook and sat and read an hour or so. A large crowd of people went out along the road to see the soldiers off. They were going to some other city so we were told.

May 1, 1899 (Monday) [Aintab]

We were aroused at daybreak by two of our brethern with whom we were invited to spend the day at hunting ducks. To avoid suspicion the guns were taken the evening before to a house on the edge of town and as we reached the outskirts of the city we were met by three more young men who had the arms in their possession awaiting us there. The guns were worthy of a white badge for old age and one of the party carried an old time horse pistol of formidable features loaded with a single ball. On we marched to the field of sport some three miles <south> from the city. Through groves and orchards over hills and rocks passed vineyards and farms we wandered and wandered but the ducks had flown to more safe quarters long ago.

We made a target of the little birds and Bro Maycock was the first to open fire. A careful aim and the cap snaped the bird flew off and the gun was lowered from his shoulder when it, like the bird went off too. It “kicked” with such a force that it knocked the skin from the shooters finger thus the first blood in the great hunt was caused to flow. Three birds fell victims during the day but the number of shots were not kept account of. What came nearly being an accident occured about noon. We sat down to lunch after which I offered Bro M[aycock] a shot at my hat with the old horse pistol. As I threw it into the air he fired and the gun came back with such a force that the hammer struck him in the nose and nearly mashed it so we returned in the evening with little gained but experience. Supper with <Bro.> Abooch.

May 3, 1899 (Wednesday) [Aintab]

We had scarcely began the day’s study when Bro. Garooch Besjian came and invited us to go with the saints on a picnick outting in the hills. Bro M[aycock] gave a mejedi for our part of the expences and we were soon off in search of a place for the saints to assemble in quiet enjoyment. Several of the brethren went along with us ahead of the main company and while slowly making our way over the little mountain S.W. of the city one of our men who was coming a few hundred yards behing [behind] was attacked by two cowardly cranks and several stones were hurled at him but on our going to his rescue the aggressors took to their heels for the City.

We at last found a place a mile or so West of Aintab, where we spent the day in a seres of pleasant games etc. Our play ground was a fig orchard of probably an acre in extent which had been made level by the quarrying and carrying away of building stone. There were about 60 persons present. The noon picnic consisted of cracked wheat chopped meat and onions, seasoned and mixed with water and rolled into small balls the size of a large peach. Unleavened bread and clabber[2] were also set before us as a specimen of the bounties of this strange land.

A chang of diet <was furnished> for the evening meal which consisted of Lahamajeen a preperation of minced meat and vegatables cooked on thin rolled cakes the size of a common American pie. It was brought directly from the bakery and served warm on the large metal plates in which it was carried. We returned at sunset weary with the continued exercise of day but feeling well to see our little band so much united in the social and happy event.

September 1, 1899 (Friday) [Aintab]

We arose early in the morning and during the cool hours we enjoyed a walk in company with Artine Uzoonian & family out to his vineyard to the west of Aintab about 3 miles. His mother in law and two of his wifes sisters also accompanied us.

It was the regular day for the cutting of Grapes and spreading them out to dry for winter. Hundreds of people were out toiling in the hot sun and many a “Bag”[3] were stripped of their lucious clusters by the poor laborers of this unblessed country. Of our crowd: 4 of us cut grapes, 2 with baskets and a little donkey carried them away to a selected spot where 2 more spread them out on the ground to dry for use in the fruitless season. We finished about noon and then ploded our way back through the dust and heat to the “kawakluk” (willow grove) where we rested and cooked dinner.

Gave out a numbr of tracts during the day.

September 27, 1899 (Wednesday) [Aintab]

Read Matt 18, but spent most of the day in reading the news papers. Zadok Aposhian came to see me after a two weeks trip to the villeges. He returned yesterday and sent me a nice trio of large red shinning Pomegranets, 4 Pares and some nuts.

September 4, 1901 (Wednesday) [Zara]

Bot a little book, The Proverbs of Solomon, turkish language in Greek characters. Read some <Navou Legion,> and in the evening we sang songs and hymns and played games with the saints who gathered again.

October 3, 1901 (Thursday) [Sivas]

Ascend a Minarett

After breakfast and a reading of the newspaper we walked <down> passed the high minaret towering above the Jami Kubira (large mosque) and as we looked up at the stately structer we longed to stand and look from its summit as we had the one spoken of last Fri. We found the Khoji [Hoja] and learned that we might ascend in 1½ hours from that time. We walked up on the Kala and viewed the city, then around the foot of the great fortress visited another ancient mosque built in 717 (Islamji) about 1318 A.D.[4] by the Seljuks, splendid specimens of s[c]ulptory are still to be seen in the walls. About 11 am, ala franka, the appointed time, we returned to the large mosque and were soon being led through the outer gate by khoja Husia. A number of Islams were already in the court performing their ablutions preparetory to the noon <or> uyle namazi [noon prayer]. We removed our shoes and walked through the large carpeted mosque whose low roof is supported on thick walls and 50 arched pillars giving the place a most peculiar appearance. We walked direct to the opposite corner and putting on our shoes again followed the khoja up the dark winding tower for 115 steps and emerged into the sunlight through a low door leading out on to the turban of the minaret well protected by a strong wall 2½ or 3 ft high. From this high pinicale we surveyed the town counting more than 20 other minarets from whose hights comes five times every day the loud monotonus tones “Allah ekber, la allah ila ’llah, Muhammed u resul u’llah”.[5] This minaret leanes to the west several feet from base to top and make me wonder “What if it falls” altho the khoja had not till now discovered it and almost refused to beleive it until we made an experiment by dropping peices of brick on both sides to convince him. The morter is hard as the brick themselves and was made, we were told, of sand and lime mixed wholly with eggs—not the least water used. The descent was slow a[s] it was steep and dark and one miss step might send one hurling down the spiral steep, and the supulchar would be the sure result. We inspected the spacious mosque again as we recrossed the floor, and giving a small bakshesh to the man at the gate, we thanked the Khoja and went to our room.

December 2, 1901 (Monday) [Zara]

My room was pretty well covered with pans and wet spots but just before arising new droppings found their way through the roof and a place to sit in comfort was at a premium all day. I read Armenian & Turkish. It began snowing soon after noon and by night the ground and houstops were covered.

December 3, 1901 (Tuesday) [Zara]

I was not well—had a bad cold and did not hold class. Wrote to Mrs Booth telling her of our Thanksgiving Dinner. A very interesting Session of M.I.A. was held in the evening, but I was not well enough to take part so I laid down during the meeting & listened.

June 23, 1923 (Saturday) [Aleppo]

Reading & talks and catching bed bugs, an afternoon bath and my class occupied most of the day.

June 30, 1923 (Saturday) [Aleppo]

Read B of M (Turkish) again nearly all day. I have neglected my daily reading recently and spent the last two days in catching up. Finished half the Book at the close of half the year. We received the Deseret News & a letter from Eastern States Mission & Star & I read till midnight.

A Visit to the Public Bathhouse[6]

January 14, 1899 (Saturday) [Aintab]

We went to the hammum[7] (bath) where tow hours were passed in getting a genuine rubbing. The place was built mostly underground and not so inviting, inwardly, as some I have visited. Descending a short flight of stone steps and passing through a large hall, appearantly a waiting room, we entered a dark short alley leading into the first appartment where <we> took off our shoes and mounted a platform covered with rush carpets, and over them again were other thin rugs or matresses on which we stood to disrobe and leave our clothing. Large towels or wraps were then given us of which we made loose skirts hanging from the waist to the knees and we were next ushered into another department with a temperature of probably 100 or 105 (Farenhite.) The room from which we had just emerged was also much warmer then the preceeding <one> and coming in from the cold air was not an unpleasant feeling. This room was of irregular shape and in the center a slight elevation of smooth stones on which 4 or 5 men could lie stretched out in either direction. All the floor was of slick <stone> pavement and warmed by fire or hot water from beneath. Some places were <even> too hot to stand upon and it took but a short time to get into a profuse perspiration. The smell of the hot steam pregnent with the odors peculiar to these large bath rooms can only be known by experience.

The Turks are noted for not being in a hurry and the attendants in the hammams are no exception to the rule. We lounged about in this humid, sweltering atmosphere for perhaps 30 or 40 minutes watching others go through the cleansing process we were soon to receive ourselves. The servants were all nude excepting the <short> towel-skirt about the loins but were extreemly modest and careful in avoiding any undue exposure either of themselves or their patrons.

At last it came our turn and we took our station on the clean smooth warm stones which formed the platform before mentioned. In the center of this table was a hot water fountain into which the hand could be dipped when required. The body by this time being well softened with the heat and moisture of the room was now thouroughly rubbed by the bathman with a course tough woolen mitten with which he gathered the cutaneous refuse into rolls like the house wife removing from her hands the last tenacous dough of the kneeding pan. When this process was ended we repaired to a little side chamber in which both hot and cold water could be drawn into a stone tub and used freely for wrencing.

But this was not the end. We were taken to another part of the main room and there plastered from head to foot with a fine soft coat of mud accompanied with another good brisk rubbing and a second hot water wrence which of its self would seem sufficient for an ordinary bath. Going back to the private rooms and streching out on the warm floor by the side of the stone tub, the attendant followed with a large basin in which he made a nice warm soapy foam and with the aid of a soft mat of white flax covered the body once more with the lather and a vigorous rub, and <then> retired leaving us to the use of the taps for another hot water wash and a splash.

Notwithstanding the cold winter weather and the habitual feeling for a warm corner, one begins by this time to long for a cooling application as if in the heat of a July sun, and the water is gradually cooled as the splashing and wrencing goes on until at last one finds himself in a refreshing shower of cold water almost gasping for breath but the change is so delightfully invigorating that you feel like throwing cold water on every body in the bath room. The stewards now return and wrap you in warm towels and shawls and lead you <back> to the dressing room where couches are usually prepared (Though not in this one) on which you may recline until you feel it safe to dress and make your exit into the winter air. The cost here for all this was only three piastres = about 12 cts. The remainder of the day was occupied in study. Still continued my fast and felt assured that the Lord would bless me in my labors.

Notes

[1] Excerpts in this section come from Booth Journals, vols. 7, 8, 10, and 16.

[2] Yogurt.

[3] Bag means “vineyard” in Turkish.

[4] Booth uses the Turkish term Islamji to refer to the Hijri calendar used by Muslims. The calendar began in the year 622 CE to commemorate the emigration (Hijrah) of the Muslim community from Mecca to Medina.

[5] This is the call to prayer, restating the first pillar of Islam, the witness of faith: “Allah is great. There is no God but Allah, and Muhammad is the messenger of Allah.”

[6] This excerpt comes from Booth Journals, vol. 7, January 14, 1889.

[7] The Turkish spelling is hamam (Arabic, hammam). Sarafian describes the public baths in Aintab in Briefer History of Aintab, 180–83.