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The relationship between the Ottoman government with its officials on the local, provincial, and imperial levels and the Latter-day Saint missionaries and Armenian converts was complicated by a number of factors discussed earlier. Since The Church of Jesus Christ of Latter-day Saints was unable to obtain official recognition by the central Ottoman government, it never enjoyed the full rights of protection and mobility to proselytize as its Protestant counterparts received. Moreover, the US government’s persecution of “Mormons” and actions to hinder their foreign missionary efforts instilled distrust in Ottoman officials, resulting in harassment, imprisonment, and surveillance of Church members and restrictions on missionaries’ movement and freedom to worship within the empire. Booth’s journals provide rich examples of this treatment and how it disrupted the work, affecting him, the missionaries he supervised, and the converts he led. His journal also records instances of friendly relations with government offices and support and protection provided by them.

Church Members, Taxes, and Debtor Prison [1]

May 27, 1899 (Saturday) [Aintab]

Zodik came and gave me the accounts of the workmen for the past week. I posted them the[n] paid the men their wages which ranged from 1½ karoosh = 6. cts. to about 50 karoosh ($2.00). An apprentice boy was the earner of the former sum while Nersis Pilavjian was the man claiming the latter fortune for their weeks work at the looms.

Took a strol through the fields and talked with some of the ���󾱴ڳ��Ჹ’s (farmers). One man unblushingly told us his farm was worth 15.000 liars [liras]. There were probably 150 acres, and in American money that would be about $475. per acre. Surly that Syrian land owner could have had no Idea that his foreign guests might have been assessors.

On reaching home again we had scarcly resumed our studies when one of our brethren came with the news that he and 3 others had been taken to jail for back taxes. He was released long enough to come and tell us and get assistance. After an hours run to find Zodik we went to the prison and there saw the men. They were in with some 20 others presumabally for the same offence. The cell in which they were incarcerated was more like a summer hen house than a city prison. An attempt to escape however would have been dangerous as the outter gate of the Seri[2] is guarded by a man with a riffle ready to hollow [holler] dur ber az[3] to the first fellow who would dare to kick a picket off the railing of his cage. We were escorted to the officers room across the street and up a steep fl[i]ght of stone steps where liberty is bought and sold for the cash like so much merchandse. It cost 12 karoosh (sog para)[4] per head and <they> received receipts for the money and the men were again free till the Gov[ernment?] wants the[m] once more for delinquent debts. We were surprised to find the two Islams who visited us on Apr 28 there in charge of the business. They treated us most friendly and even showed some <extra> favor on account of us being missionaies.[5] Priesthood meeting at night.

We called for the mail in the afternoon. Letters came to me from my wife dated Provo Apr 21, Miss Grace Brimhall Spanish Fork Apr 28, Josie Booth and Hanias Roenna Booth Provo Apr 27, and May Whitby Alpine Apr 27. An extract from my letter of Mar 22 printed in the Provo Enquirer reached me. Several other papers came.

February 5, 1900 (Monday) [Aintab]

Two of our brethren, Nersis Pilavjian and Kocher Uzoonian, were cast into prison for back or delinquint taxes. Stayed in all day.

February 11, 1900 (Sunday) [Aintab]

Spoke on the coming forth of the Book of Mormon in S[unday] S[chool], and in the after noon meeting Elder Holdaway talked and I translated for him. I also gave the saints some advice on paying their taxes when due and avoid any troubble with the Government.

Legal Status Questioned, Church Meetings Shut Down [6]

April 25, 1899 (Tuesday) [Aintab]

Wrote short notes to A. L. Larson and F F Hintze, the former at Haleb [Aleppo] and the latter at Constantinople. 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)[7] 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 mimuts, 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.

Studied more for me exercise and at the Y.M.A. that evening I filled my appointment. It took about 15 minutes with the reading of the several passages of scripture. Some of the more lengthy ones were read by Bro Avodis the Pres. of the association.

August 19, 1899 (Saturday) [Aintab]

While eating breakfast we were called upon by a government official who had a long talk with Bro Larson. He enquired if we had a permit from the Turkish gov. to hold services etc and made many searching inquires as to our work but was very polite and gentelmanly in his talk.

Later in the day we called on the “kaymakam” when Bro. Larson reported his arrival an[d] talked with the Mayor on the situation existing between the Gov and our church here in Turkey.

Elder Larson was informed that he would be arrested if he was caught preaching in Aintab. He was kind and polite in his orders to us and we concluded that others had had a hand in stiring up the Gov. against us. We also called on the police and asked him to attend our meeting tomorrow and see for himself that nothing went wrong.

August 20, 1899 (Sunday) [Aintab]

In S.S. class we read Tract No.2 after which Elder Larson instructed them for a few minutes. On account of the order from the Gov. he did not speak in afternoon meeting. I occupied 5 or ten minutes before closing.

August 24, 1899 (Thursday) [Aintab]

Called on the Police Commissioner and the kaymakam to obtain permission to visit the Eurphrates River but it was not granted. We were informed that an order had come from the Valley[8] in Aleppo forbidding the mormons to hold meetings and we were told in strong terms that it would not be allowed because we were not recognized as a church by the Turkish Government.[9]

We talked the matter over and later in the day sent the following telegram to “F F Hintze. Aintab Aug. 24, 1899, Constantinople. Hukyumet Mektebimizi ve ibedetimizi men etde. [..]e yapalim.” It means “The government has prohib[it]ed our schools and worship. What shall we do?” It cost 20 pares piastres “sag” about 85 or 90 cts.

Taught my class. A few of [the] saints came to testimony meeting when I told them of the affair and that we would decide the matter in priesthood meeting next tomorrow.

August 25, 1899 (Friday) [Aintab]

Before breakfast we went to the public “hammum” and had a bath. Taught my class, and we spent the afternoon in talking over the situation and other subjects.

Priesthood meeting at night. The reports were not satisfactory and many of the Teachers themselves were not living up to their duties. Elder Larson Presided and talked to the brethren on “Tithing” the “Word of Wisdom” etc. I was impressed to regard the order of the government with respect and to close all meetings for a short time until we could gain ground in getting recognition. Just now we are in a peculiar position but we trust the Lord will turn the efforts of our enemies to the advancement of his cause. Bro Larson is inclined to the idea that we ought not to close until they come and force the matter but if I have made a mistake in thus yielding to the “powers that be” for a time, without irretating them to further opposition, I am willing to stand corrected. My prayer is that God will assist me to do that which will be for the very best.

August 26, 1899 (Saturday) [Aintab]

Nothing of special importance asside from the mail which consisted of a letter from Pres. Hintze in Constantinople in which he spoke of a proposition to get recognition of the Turkish gov. and said if it proved a success the “colony scheme”[10] would be brought much nearer.

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, some giving interesting accounts of their experiences. Elder Larson and I made a few calls and talked on the gosple. We called at Sarkis Negoshian’s house but he was not home. Latter in the day we learned that he was in favor of having a talk with us and had acknowledged that he had done wrong in taking the money belonging to the Church (See Apr 12). We were told also that he expressed an idea of returning to <the> church again.

August 31, 1899 (Thursday) [Aintab]

Was a great Byram in honor of the Assension of the Sultan.[11] Made a turkish flag—the “star and the crescent“ “Ai ve yuldes”[12] Bro. Larson & I visited Arminage Kunderajian, Kevork and Kocher Uzoonians families as teachers and gave them instructions in their duties. Called to see Korham,[13] (Dr Arminags son who came with Bro L from Haleb) at his Grandfathers. Later we went to the Seray to call on the Mayor but he was not there. In the evening ate supper with Garooch. A Great fire work display at night. The weather still clear and warm.

September 2, 1899 (Saturday) [Aintab]

Word reached us <that> the Kaymakam of Aintab has been dismissed from office. Some of the Saints think it a sudden retrebution following his recent order against the L.D.S. See Aug 24. I will not judge him so harshly but still acknowledge the hand of Providence in the case. We decided to open S[unday] S[chool] and meetings again as usual.

September 3, 1899 (Sunday) [Aintab]

Commenced S[unday S[chool] again without any opposition.

July 5, 1904, excerpt of Booth letter published in the Millennial Star (July 28, 1904, 477):

We are making another effort . . . to gain recognition from the government. Opposition is fierce, and just now my local passport is being withheld. The officials say that I cannot have it back unless I strike out the “Mormon” and insert therein the name of some other sect. I am just in receipt of a letter from Minister Leishman[14] of Constantinople, in which he says, “A demand for recognition for any particular sect or creed is never made as all non-Moslem institutions are regarded by the Turks as coming under the general head of Christian institutions.” He also says: “Applications for the erection of church or school buildings should more properly be filed with the local authorities.”

I suppose from this that permission to build a church would be paramount to recognition. The local authorities in Aintab are usually very kind and gentlemanly to us, and were it not for unknown enemies who are continually complaining of us, we would be quite free; but orders keep coming from the higher authorities to stop our meetings, etc., and we feel that we are not honoring and sustaining the law when we go against the order and bring the local officers to the necessity of either ignoring the order to them, or enforcing it against their own desire to be friendly with us.

Preaching Arouses Government Scrutiny [15]

February 23, 1901 (Saturday) [Aintab to Nizeb via horseback]

Long before day break the katirji came knocking at the outter door & I was aroused from peacful slumbers to start on another journey, to end where & when I know not. Berijek is my destiny where I expect to remain 3 or 4 weeks and then return to Aintab for my wheel, if not sold before that time, and ride it to Urfah, and perhaps on to Dairbekr and Sivas etc.

There was sadness hanging on the features of some of the dear saints like clouds around the higher mountain peaks, and even in my own heart was a tinge of meloncholy that comes when we say farewell to such loving friends as these. It was too early for any except the immediate neighbors to meet me and say their “selametli” but the few present said it with a touching accent confirmed by more than ordinary grasp when last they took my hand in theirs; and even a kindly fare well kiss with arms entwined about my neck when no one else was there to see, told me how dearly the saints can love an Elder though he be less worthy, perhaps than they.

Elder Mangum too, seemed dearer now just at the hour of parting than ever before and his brotherly clasp was not a trifling one, indeed. We rode away amid the glimmering of the morning stars and were soon with the main caravan waiting for us at the Khan. My load, a trunk and 2 satchels and a sack of cloths etc were placed on one small donkey whose weight would scarce exceed the burden that he bore. I mounted a horse, the only one in all the company, and was comfortably seated on my tick and pillow and quilt. At 12.10 Ala Turk we left Aintab Khan and slowly trudged along the eastern trail over the hills down the valleys, past the villages by the way, & under the stately trees that grew along the artificial sects. The sun poured down a flood of light and heat that equelled almost summer days till after noon when clouds obscured, and threw a chilly shade upon the earth.

At 8 oclock—just afternoon—we passed a village, nearly half a mile away and though so far, it seemed to me the dearest spot on Aintabs eastern side. I looked and wondered as we rode along, what made that village, that alone, seem doubly dear to me. Twas the name it bore that tells the story why I turned and looked so long from front and right, & rear. Twas the little village of Orull and when I write “ian“ to that I have the name I’ve written in these pages oft and oft before—The name of Krekores’ family who have been to me my warmest friends. It was the native home of Esthers Parents and from that they take their name—Orullian.

About an hour before sunset we reached Nizeb where we remained for rest. I was taken to the Khan and furnished with a dirty dark room on the floor of which I spread my matress and took a nap. Walked about a little but saw no attraction and retired early.

February 24, 1901 (Sunday) [Nizeb]

It being the sabbath my khatirji, although an Islam, consented to rest for the day. I took a number of tracts and started out to tell the people of the gosple news and had a very interesting day. Bore my testimony to several persons and gave away a number of tracts. Met some of Levon A Sarkis’s relations and disabused their minds of some ill tidings they had heard through him, of “Zion.” Made several friends and seemed to leave a good impression with most of them. Nizeb contains a large soap factory which I chanced to visit and talked with the proprietor. They make the soap from olive oil which they buy for 9 & 10 gurush per botman = abouts 35 cts per gal. The factory is a mamoth building for this country. They make, so he said, 10 kantir[16] of soap per day = about 4 tons? and ship some of it as far as Bagdad and Dairbekr.

February 25, 1901 (Monday) [Nizeb to Birecik by horseback]

My muliteer had to go back to Aintab so sent another man (boy) with me to Berijek. The country is more open along this road and seems to be richer soil. We left at 12 = half an hour before sunrise and crossed the river—the famous Eufratees River about 4 oclock ala turk. Berijek is built on the east Bank of this jiant stream of the messipotania which flows past in gentle rolling stillness noiseless motion—a striking contrast to the yelling excited Turk who stands on the edge or in his boat bargaining with the traveler for passage across the unbridged stream. Even my voice was heard in loud denounciations of the way they try to “beat” the stranger from a foreign land. They seem however to have a “prix fix”[17] on their toll yet I got through for load and all, for 6 metalics, 2 less than they asked. I promised to pay for one mans passage over if he would carry my luggage to the Khan from the boat but when we reached the shore he ran off and when I refused to pay, the boatman ran speadily after him but I did not see the end of the affair.

Took a room in the “new khan” and then went to “see the town.” It is a poor city at best tho much ahead of what I expected it. The houses are built on the hill side and stand one above another like great stare cases. The kala[18] is the great attraction from far and near. The charsha is a scene of bussy bussle.

I returned to my room for rest and was soon the “host of the first visiter.” He was an Armenian Officer of the Government with whom I had a friendly chat. I saw the largest dead fish that I have ever seen before. It is scaley and called the [blank]. I judged it would weigh 150 lbs. or more for it was brought up on a donkey and seemed to be a load for it. My room over looks the wide river and the short distance from it to the water’s edge is the scene of much racket and noise. As I sat reading, another visitor entered. It was Bogus Chitjian, a friend of Gevork Uzoonian of Aintab. He was soon followed by an other member of his same church—Cambelites[19] and we enjoyed a hour of friendly conversation. Went to a kababji[20] for supper with cost 45 paras. Retired early and was the first to sleep in the new room in the new khan upstairs in the N.W. corner.

February 26, 1901 (Tuesday) [Birecik]

Had a shave and hair cut at the barbers and talked on the gosple to a numbr of people and gave away a few tracts. Went to Beledia khan[21] to look at a room and as it suited me pretty well I ordered it cleaned up and a hammal to come and carry my affects from my present place of lodging to the newly chosen one in “Charsha Bashinda.”[22] I went directly to the khan on the River Bank where I intended to spend an hour or two in reading till the porter came but as I neared the place I spied a well dressed officer ahead of me turning into the big door that led to my appartment. I soon learned that he wanted to see me and invited him up to my room. I bade him sit down but he stood while he told me the object of his visit “Sen Git melisin” = “you must go” he said. When I asked the reason he had first the excuse that my teskera was not clear, that I had no right to travel about so much. Then it was preaching that he found fault with and said I must return to Aintab. I went to the Kaymakam for explaination but got nothing from him but the chance to tell him what Mormonism is and my plea caused him to send a telegram to the Vally at Haleb for orders what to do with me. I waited several hours for an answer and none coming I moved to the new quarters and settled down in expectation of word coming any minut for me to leave. While in the mayors office I gave them to understand that if they sent me back they must pay my expenses or I would not go. But the day passed and no answer came. Several callers both Islam and Christian came to talk of Mormonism. Among the former were the Telegraph opperator, and a school teacher which I met last June <while> coming from Killis. Read Tract No 2.

February 27, 1901 (Wednesday) [Birecik]

Read several pages in No 3 Tract, cleaned out my room well, gave a goodly number of tracts away, and entertained callers. Took a walk up on the kala (tower) with two sons of the “Bing Basha”;[23] after calling at the P[ost] O[ffice?] and having a friendly chat with the two Islams mentioned yesterday. The opperator is also the P[ost] M[aster]. The kala is a wonderful piece of masonry, scores and scores of rooms, alleys, and caverns are built in the mamoth heap of stones. Some of the work is well preserved but most all of it is in ruins. A pretty sight is obtained from the dizzy hights. In one of the large rooms at the south end is the mosselieum of Emam Zekyaki and family.

The Bing Bashas son and a number of Islams called at night and spent the evening with me. I learned to day that a catholic had been to the Gov. official and complained of me which accounts for the fracus yesterday; I think now that nothing more will be done as the answer from Haleb has not reached me yet. [phrase in Armeno-Turkish (Turkish written in Armenian script)]

February 28, 1901 (Thursday) [Birecik]

Studied some, talked to callers and gave out tracts. While out in town I met the Police who <had> told me I had to go to Aintab. He was pleasant and asked me how I was prospering. I told him I was talking to many people and distributing tracts. He wanted some and came with me to the Khan when I gave him 3. Nos 3, 4 & 6. He said that no one had complained of me, so I suppose the information was false (see 27). Took a walk out on the Orfah road and talked to a few Islams on “America” and “Mormonism.”

Wrote the following lines which I translated from the Poem handed to me last Friday. It is almost literal in meaning.

“F������ɱ����.”
(FromTurkish by Esther Orullian)

Farewell to you my loving friend,
With Sorrow and with tears I stay:
My heart’s regret shall never end,
Because, my friend, youv gone away.

I never want while I shall live
From such a friend as you to part.
If I have injured you forgive
Me then, my dear, with all your heart.

No rest I’ve had through all this week.
With tears, have passed both night and day.
However much I solace seek
The sorrow passes not away.

I offer up for you a prayer
That danger may not come to thee.
Be kept, while on the way and there,
In health, O may the gift be free.

- - - - - - - - - - - - - - - - - - - - - - - -

In the evening I read from “Bible Lands”. It rained the first time for many days. Feb. thus closes and finds me in my room in Beledea Khan with only my bed and baggage and a borrowed chair for furniture. In good health.

March 1, 1901 (Friday) [Birecik]

Took a walk to the P.O. and to the River but the roads were muddy, from last nights rain. Called on some friends in the Charsha, Jewellers. Wrote letters to Josie Booth and Lester Mangum. Held some interesting conversations with callers, some from the village of Jibin 6 hours away. I sent tracts with the[m]. Read, “Bible Lands” and turkish Bible and sang hymns in the evening for pass time while alone.

March 2, 1901 (Saturday) [Birecik]

Went to the Bath, talke[d] gosple to a number of Islams. They listened with interest and when I spoke of our missionaries preaching without money they exhibited some sympathy but as the time drew near for payment of the hammam fee they lost all signs of pity, and asked an exorbitant price even more than my liberality would appropriate.

After dinner at the “Dukyana”[24] I returned to my room in the Khan and sat down to read and answer a letter from my sister May (see Feb 21) when 2 officers entered and after a minutes talk gathered up the letters, took one from my hands and ordered me to open my trunk. I objected to the personal insult and made some resistance but saw it was not wise to oppose them further as they said they were ordered to do so and it was their duty to carry out their order. My books, tracts, papers and letters were all gathered up and taken in my trunk to the Kaymakam who examined them all but found nothing of a suspicious character or nature yet he would not allow me to take them back. The tracts were separated from the other things and remained out side the trunk which I locked with the books, letters etc inside. They decided to send them all away but prefered for me to go on to Orfah or return to Haleb but said if I remained in Berekjik I must remain idle as I would not be permitted to talk with any Christians. “You may converse with Islams, they said, but the books etc will not be returned to you till further examined.” They were somewhat inquisitive about the Mormons, and as several members of the Council or other Big men were present I enjoyed the privilege of telling these high dignataries, of the Gosple and of a new Prophet of the Latter days. When they asked me at last what I intended doing I replied, “I will stay and preach to Islams according to your words.” They laughed heartily and decided to send another telegram asking advice concerning me and told me to wait till tomorrow for reply. Wrote more to Mangum and posted the letter.

March 3, 1901 (Sunday) [Birecik]

I fasted till evening. Remained in the Khan most all day reading Bible Atlas, which I beged the Kaymakam to allow me to have yesterday with the letters they took from my hand. In the afternoon I attended Armenian church. The poliece kept close watch of me but in order to save trouble I informed the Mayor that I was going to church and also asked him concerning the telegram which had not yet come. He gave me one tract, No. 4, which I promised to keep, as I wanted something in turkish to read. Some friends, Jews, called at night to talk.

March 4, 1901 (Monday) [Birecik]

Read till about noon, then took a walk out south of town and visited a few places of interest—rope maker, the rocki[25] or liquor factory, and a fine new residence of Shiek Effendi which stands alone the most handsome building in this part of Turkey. On my return I was hailed on the street by a crowd who wanted to know something about us giving money for [becoming?] Mormons. I began explaining to them our views on this point when a poliece stepped around the corner and informed me that I was wanted at the Kaymakams (mayor). Bidding <him> wait a moment I proceeded to further explain to the crowd that we wanted repentant souls and not money-loving ones. Thrice came the command for me to go and at last I accompanied the officer to the serai. I was told that the Trunk and its contents must go to Orfah. “Then send them at your own expense” I said and after a great to do among the officials it was decided that I would pay for my own animal to ride and they for one to carry the books. Got ready and waited for morning—the time of starting. Wrote to Mangum again & gave the letter to a friend the saatji[26] to carry to Aintab. We roomed near each other in the Kahn.

March 5, 1901 (Tuesday) [Birecik]

Arose early and waited for nearly 2 hours but no soldiers came to accompany me to Orfah. I went to see about the delay and was told to wait and see if the sun would come out a bit as it was cloudy. In an hour I was called agan to the Serai and informed that a change had been made and an order came for my things to be sent to Haleb and that they would start tomorrow and I was advised to accompany them.

Took a walk north of Town. Met and bore testimony to Islams as we sat near the River. Had my watch cleaned for 6 piasters. The sa'atji bought a cheap but tasty supper for the two of us for 6 cts. Eggs, bread, onions, parsley & peper. Added more to Mangims letter of last night.

March 6, 1901 (Wednesday) [Birecik]

The trip was postponed another day. It rained & I remained indoors most all day reading my only tract and talking to crowds of Islam callers.

To day I am rather despondant for I am a weak and unworthy creature to bear so great and important message to mankind. But I here record a resolution to do better in the future and live nearer to the Lord that His Holy Spirit may be with me in richness. Wrote a few more lines to Mangum.

March 7, 1901 (Thursday) [Birecik to Aleppo]

At last we started. My trunk was sealed by the officials and packed on the donkey with my bedding etc. Crossed the River at 2.30 ala turk. Had a qurral with the Khatirji and the soldier and the boatman who wanted me to pay for the Gov. donkey. It rained and the roads be[c]ame very mudy but we plodded along, I on a small donkey and 2 soldiers horseback, the khatirji, and a poor man who had deserted the army and was being taken in chains or iron bands to Haleb to be drafted in again. He had to walk with hands securely bound.

Passing several villages we reached our lo[d]ging place 11.15—only a few houses and the Khan was dirty, dark and dreadful. Spent the evening in conversing with the crowd of Islams who gathered to talk to us. They asked me many questions concerning the world, the sun & planets. Their Ideas are crud[e] and even a teacher among them grew angry at the thought of doctrine contrary to their book, the Koran. “Under the earth are oxen and under them the sea etc” are their views.

While traveling along I composed the following verses for a Sunday School song. [The remainder of the page and the first third of the next page contain Armeno-Turkish writing.] As I sat writting the above in my little memorandum, the soldier said “Biz Namaz yapajaz”—“We will pray” and for the third time since our arrival he began bowing toward Meca, their sacred city. As I kneeled down for prayer I seemed to be as curious in their eyes as they were in mine while they repeated the long verses from the Koran.

March 8, 1901 (Friday) [Birecik to Aleppo]

[Turkish writing] (Mormon) was the word that woke me up while yet the moon and the stars were lending their light to the dark hours. We were off on the road just at 12.[27] It was cold but clear. In 20 minutes the firey sun peeped over the hills and turned the moon from gold to silver and the land scape to a crimson yellow. We passed over large tracts of <rich> land, by villages and rested at night at Shiek Choban. Khan clean and neat. An old man was there who slept in a sitting posture and had done so for 25 years, I think he said, and I was also told that he did this for devotion.

March 9, 1901 (Saturday) [Birecik to Aleppo]

Arose very early, started off at 11.30.[28] Passed villages, farms etc, a large Khan & Mill at noon and reached Haleb at 10.30 p.m. making 11 hours without stop. My books were turned over to the officials who told me to come next monday for them. I was very tired at night.

March 10, 1901 (Sunday) [Aleppo]

Attend S.S. and speak in afternoon meeting. The saints turned out pretty well in numbers. Avides Kastian was excommunicated for Bad conduct.

March 11, 1901 (Monday) [Aleppo]

Called on saints and also the Vice Consul who advised me concerning my books. Went to serai but was told to call tomorrow. <Wrote to my wife.> Herman married a couple but I was not present. We ate super at Nazar Bezjian’s and talked to his wife who desires <to be> baptized.

March 12, 1901 (Tuesday) [Aleppo]

Went to Serai again & had my books examined but could not get them till I had obtained an order from the Vally. Ate supper and spent the evening at Dr Arminag’s. He was in trouble over his work with Dr Altunian and asked our advice.

Turkish passport (tezkere) of Thomas Page. Courtesy of the Page family.

March 13, 1901 (Wednesday) [Aleppo]

Read Eph. 5 & 6 in turkish. Called at Serai again. Talked with Saruree Pasha, complained to the Ser Comiser[29] of the Poliece in Killis. Supper at Disjians.

March 14, 1901 (Thursday) [Aleppo]

After a troublesome task of about 5 hours with the officers I obtained my books and all letters & Papers except the tracts, 503 in number, which they said must be sent to Stamboul for reexamination. I was granted a permit to go to Orfah but was emphatically told that if I gathered crowds and preached to them I would be sent direct to Stamboul. I asked if I would not be permited to talk with friends who came in my own room to see me and was told that I could do so.

March 15, 1901 (Friday) [Aleppo to Killis by carriage]

In company with Garuj Bezjian and Shamuel Kuchuk Kevorkian and one more traveler, I came to Killis in a carriage. The road was fairly good and we had a pleasant day, conversing largely on the Gosple. Spent the evening at Garuje’s and stayed with Shamuel in the new Khan.

March 16, 1901 (Saturday) [Killis to Aintab by horseback]

Came by horse back to Aintab. One of my companions was a young student from Tarsus, Hovhannus Sarjelian, who became friendly and remained our guest that night. The saints and Bro Mangum gave me a hearty welcome.

Settling a Complaint in the Government Court [30]

February 11, 1901 (Monday) [Aintab]

We were discussing a mathametical problem in fractions when an officer of the Government but an Armenian came in with a paper notifying us that a complaint had been filed against us—Bro Page & me, in a civil suit to get 9 Osmanli Liras, by Nordik Vorton who claimed house rent. (See acct of trouble last apr. & sept.) We went to the college and obtained advice from Dr. Fuller and Prof Bezjian Jr. The latter told us to call tomorrow and present our case to him and he would see one of the judges and inform him of the facts in the case. We were notified to appear Feb 7th ala Turk at the Court house for trial. The Papers were left in our hands till we could give an answer tomorrow.

April 13, 1901 (Saturday) [Aintab]

While I was engaged in translating a letter from Esther to my wife, we were called upon by a gov[ernment] officer who brought with him the long waited for judgement from the court who tried our case on Feb 20. We acknowledged receipt of it after getting a more thourrough understanding through our interpretator and the great document was left in our hands. The judgement was that we pay 4 liras and half the cost of court. Provided we can not take oath that the debt is not due or that we have paid Vorton in full. We took the paper to our atty. Mr Bezjian who said he would look into the settlement of the case next week or the one following.

May 15, 1901 (Wednesday) [Aintab]

The day came at last—the memorable day for which we have waited so long and patiently. Shortly before noon Zodik Aposhian called and accompained us <to> the private office of Hovhannes Levonian, the Christian member of the Court before whome our trial was to come off. He informed me that a few questions would be asked previous to the final settlement of the case and told us to appear at 6.30 oclock ala Turk, for hearing.

Having an hour and a half to spare we called at Mr Sahakians where Elder M. sold a Draft for £10 after which we repaired to an eating house and called for pakliva,[31] yogurt and iran[32]—a sweet sour mess indeed. Bro Mangum is never forgetful of his politeness and his choice of nice dishes for his life itself is an incarnation of Peter’s words “Never have I eaten any <thing> common or unclean”[33] and to day, as he looked into his bowl of clabber, he spied what the microscopist might term molicules or atoms of dust and proceeded to skim them off with his larg iron spoon. He had gathered a nice lot and was just about to throw it away when a guest of our table implored him not to waste it but give it to him, and with his finger more unsavory than a bank of dust wiped the spoon clear of the contents and handed it back to Bro M to eat the rest of his yogurt. I enjoyed the meal extremely well and ate heartily as did we all.

Going to the serai we found our Bro Krekor Orulluian in jail for non payment of taxes. We waited nearly an hour and a half longer for trial and were ushured into a small room, occupied by the clerks of the court, to await the coming of His honor the Kadi (Judge). Still another half hour passed while the court considered our case for preliminaries before the hearing. At last the hour came and we entered the Court of Justice where the Judge sat in a cushioned arm chair, clad in long black robes, with a heavy turban of white about the head and covering the lower part of his bright red fess. On either side were his associate judges, one Christian and one Islam, the chief also being of the latter religion.

Varton and I sat inside the railing and a clerk occupied a position near me on the left. The spectators filled the seats behind. The bell rang, in stepped the court marshel and received a sevier rebuke from his Honor for not being at his post of duty.

Realizing I was in a court room I assumed what I thought a dignified position, leaning rather backward resting on the right arm and crossing the left leg over the right. Immediately I was told to put my feet down and sit up straight. “What is your name”? said the judge. “Your fathers name”? “Of what nation are you a subject”? “Where are you now living”? “In what part of the city”? Asked the bearded occupier of the bench, to which questions I answere[d] as they were put. “Why are you in litigation with this man”? was his next question. My answer was a plain one. “Because he wants money from us and we do not owe him.”

Nearly the same set of questions was put to my opponant and without going into details we were dismissed while the judges further considered the matter. As we stood out in the large hall or occupied seats in smaller rooms adjoining, our case was discussed by the spectators and officers and lawyers hanging about the court. In the midst of it all, we were gladly surprized to see and meet Dr. Topjian whom we met Apr 29. Being a good talker in english he listened a moment to our side of the case and at once assumed a friendly attitude, using his influence in our behalf. We were soon called back into court and and this time the Paper was asked for.

A paper handed to us several weeks ago containing the judgement of the court of Feb 20 was asked for, and as I handed it out a cherek (20 cts) was also demanded which I paid.

Dr Topjian loaned me the cherek to pay the expense; of having it copied I suppose. The details of the case were gone into a little on each side and our answers taken down by the clerk as shortened and repeated to him slowly by the court. The clerk held his paper doubled in his left hand and with his reed pen in the other pushed his fingures rapidly across the sheet from right to left leaving a trail of Arabic characters which only a well trained eye could follow with any meaning. A second time we were dismissed but I begged the privilege of another statement and asked that the paper given to Vorton by order of the officer on Sept. 7 1900 be produced, explaining the nature of the statement, and this put a new phase to the case. The court asking for the name of the officer which was given as Izet Effendi. By this time our friends had increased and we could here of <their> strong denunciation of Vortans conduct, who by this time had become uneasy and wore a look of real distress.

The second recess lasted perhaps half or 3/4 of an hour during which time we sat in the office of Izet Effend and listened to side discussions of our case. One officer said to Vorton. “We have great confidence in Americans for their truthfulness. They may steal, commit adultry, murder and rob but they will not lie and we can not be trusted like them.” Finally we were called in for the last time and I was asked if I were ready to take oath that we were right to this effect. You <(I)> did not agree to pay Vorton 30 liras per year neither 2½ liras per month at the end of two years residence in his house Wallahi.[34] This is considered a most sacred form of oath in this country. I readily subscribed to the forgoing and was thereupon released by the court decission from all obligation to Vorton and also awarded the right to obtain from him our expense of the case from beginning to end.

As we walked home together Vorton said to me “God will take vengence on you for all this.” “He is now already taking vengence on you” I said good naturedly and we parted. Shaking hands with and thanking our Brethren Artine Uzoonian, Nersis Pilavjian and Zodik Aposhian for their presence with us to witness in our behalf in case of need, we came home rejoicing and thanking God for the Victory. He has given us in the defense of right but still sorry for one who has brought himself to grief through struggling in an unjust cause.

Krekor was released from prision on payment of 1 mejedia by Bro Mangum.

May 16, 1901 (Thursday) [Aintab]

We sent word to Vorton by Zodik and an court messenger that if he would settle the case now without further expense we would not enforce the order of the Court and thus increase the expenditure. But he spurned our offer with threats of appeal etc.

Called on the lame girl Menush and talked with her and her mother concerning their agreement with Kevork last Sat night as outside parties have been to them medling in the affair and persuaded them to annul it.

Called at Dr Topjians office and repaid the cherek of yesterday.

Challenges of Denied Legal Recognition [35]

October 4, 1903 (Sunday) [Aintab]

Just as we were about to begin our S.S. (Fast day), in stepped the commisere and a poliece to talk with us. we invited them in to the church and they listened attentively to what was said and done. After the children had gone thru with a short exercise Pres Herman arouse and refered to Rom 13.[36] Ch, had it read, and then asked me to speak upon it. I spoke freely for some time on our attitude toward this and other governments. The officers called us privately to our room and told us that they had orders for us to cease holding services, but told us to call on the Kaymakam which we did and found him friendly but said he had new orders, for us, from Stamboul to close our meetings till we obtained permission to hold them. We held no meeting. My wife and Miriam went to the home of the Kaymakam and invited him to dine with us. He replied that he would come to visit us for our friendship but not for dinner. He set the time at 9 p.m. ala Turk. tomorrow.

October 5, 1903 (Monday) [Aintab]

House cleaning and cooking in preperation of the expected visitor. Soon after the time appointed our distinguished guest was warmly received and entertained royally, He looked at the stereoptican views,[37] examined our watches, talked about American Revolvers, and the progress of various cities etc when to our great surprise, just as a fine meal had been spread, he politely asked leave to go as his business was very urgant. He examined our carpets and expressed pleasure with our work in that line and bidding us adieu went after about 1 hours visit. We had hoped for a longer time and opportunity to talk over our work as missionaries but it was not our pleasure.

October 15, 1903 (Thursday) [Aleppo]

Called on the Consular Agent in behalf of the photographer who had been arrested on our acct. Also complained to him of having poliece men follow us wherever we go about the street.

July 4, 1904 (Monday) [Aleppo]

Not much celebration to day. We just thot of Home and our land of the free. We did explode a box of matches. Called on the Eng Consul to read the news and on our Vice Consul but the latter was not in so we stood by his room and gazed up at our glorious old flag waving in the breeze. During last week I gave my teskera in to have it Vezied for Sivas and learned latter that the Officials would not return it but said that I must get a new one and not have “Mormon” written on it.

July 5, 1904 (Tuesday) [Aleppo]

The dragoman of the Consul informed us that I could probably get my teskera with the general word of “Christian” as he said an order had come from the gov. forbiding the name “Mormon” as we were not yet recognized. I waited for two weeks, and still my tezkere was witheld. Telegrams were sent to Constantinople concerning the matter and our Consul seemed to be doing what he could for me but with little effect.[38]

August 1, 1905 (Tuesday) [Aintab]

The Star did not come—likely because it contained my letter from Gurun.[39]

August 8, 1905 (Tuesday) [Aintab]

Only one Star came as of July 20. That of July 13 did not reach us as it contained a letter from Turkey.

September 18, 1905 (Monday) [Constantinople]

Wrote an article for the Levant Herald and took it to the office. Dr. Mizzi read it and sent it to the censor stating that he would publish all they were allowed to do so.

September 27, 1905 (Wednesday) [Constantinople]

Elders Newman, Woodbury, & Reba & I spent the day in old Stamboul. I tried to get our articles of faith printed <on cards> but after long talks with various men I was told it would take three months to get a permission from the censor.

August 30, 1906 (Thursday) [Aintab]

We called on Mr Fredrik Pachi, our Am Consular Agent, and had a long talk with him on our work and our relationship with the Gov. He told us that one of the Vallies of years ago had told him that the Mormons were to be checked in their work and banished as they were said to be a most depraved people with out family relations and promiscuously living as animals with each other, and that the children seldom if ever knew their own father. But Mr Pachie has been a friend to all Americans and has not discriminated against us so far as we can learn.

November 13, 1906 (Tuesday) [Aintab]

The letter from Elder Vance & Newman in Constantinople dated Nov. 6 brought the pleasing news that the Books of Mormon in Armeno Turkish have been stamped by the sensor and will be shipped to Alexandretta. The stamping was done on the 5 inst. For this news we are truly thankful to the Lord.

November 21, 1906 (Wednesday) [Aintab]

In the evening as we were anxiously awaiting the mail the Avedaper only was brought at first but after dark Bro Nersis Pilavjian came and brought what we have waited long for and prayed for and fasted for—the first copy of the Book of Mormon to reach this city in the turkish language. It came by mail from Elders Vance and Newman in Constantinople. Artine Vezirian, Nersis Pilavjian, Sarkis Tutluian, & two young men who called to talk english, [blank] & Hovhannes Hasekian, Reba & I were present while we read a few chapters from III Nephi, concerning the visit of the Savior to the Nephites. We do most sincerely thank the Lord for this great blessing and hope the main bulk will be here soon as a letter from Elder Vance states that they were shipped from Constantinople on the 8 inst. to Alexandretta c/o of Moses Ashdjian, who is to forward them to us at Aintab. The letter also stated that V & Newman would likely leave there for Athens on the 14 inst. Elder Woodbury also writes that the Consul at Aleppo informed him that laws were probably being enacted against us here in Turkey as the Gov. does not want the Mormons to <get a> hold here. He had heard also that “Pres Jos F Smith is imprisoned for Polagamy.”

December 11, 1906 (Tuesday) [Aintab]

Wrote letters to Dr Armenag, & Reba wrote to Miss Roubian (Mennush) in Marash & sent her some cards from Palestine. We received word from Mr Moses Ashjian by his Katirji (orally) that the Books of Mormon are being held there in Alexandretta because the “Mormons have no right to them etc.” I wrote postal cards to Ashjian & Consul Jackson. Hovhannes Hasekian gave a lesson in Young Mens Association on the Am[erican] Postal System.

December 14, 1906. (Friday) [Aintab]

Wrote a letter to Consul Jackson as follows.

Hon. Jesse B. Jackson
American Consul, Alexandretta.
Hon. Sir,

Much as I dislike to trouble you so often, we are again compelled to appeal to you for aid in securing our rights. I wrote you a card <from the P.O.> last Tues. regarding some books there in the Customs house.

Last winter you will remember that when I wrote you concerning our stationary and a few tracts you answered that you had turned the matter over to our Agent, Mr Ashjian since, as you stated, such things were out of your line of work. Now we have several hundred books there and thinking there would be no trouble, we wrote to Mr Ashjian asking him to secure them and send them on to us. Nearly a month has passed and no answer from him, but we learn from the Mulateer that the books are being held there because the “Mormons have no rights in this country.”

The books were sent to Constantinople from Boston via Liverpool and our Missionaries, Messrs Vance & Newman went there, to Constantinople, and legally and with the knowledge and advice of our U.S. Officials, obtained the necessary recognition from the Censor and a written statement that the books had passed the necessary criticism and inspection and he put his stamp on each of the books. That certificate was sent by registered letter to Mr Ashjian and now we are for several weeks in waiting for the property which rightly belongs to us.

I cannot tell where the fault lies, but as an American Citizen I appeal to you to use your authority in securing our rights. We strive to keep the law and do all our work legally. I am sure the Ambassador Mr Leishman will not favor this discrimination against us as he asured me that no difference would be made between us and other missionaries in our rights.

Thanking you in advance for any aid you can give us in this matter and with kindest regards, I am

Very Respectfully Yours, etc.

March 8, 1907 (Friday) [Aintab]

Wrote the following letter.

Hon. John G Leishman
American Embassy
Constantinople, Turkey
Hon. Sir,

We are in receipt of a letter from Mr Jesse B. Jackson, our Am. Consul at Alexandretta, enclosing a copy of a communication to him from Hon. Edward H Ozman, Consul General, regarding two boxes of books addressed to me and now being held by the Customs Officers in Alexandretta.

The Consul General states that “the present question involved important matters of principles which could not be settled by the Central Customs Authorities” and therefore he had to refer it to the Embassy.

Permit me to call your attention to the fact that those books—entitled Book of Mormon—nearly 500 in all, were each one stamped and passed upon by the Customs House officials in Constantinople, the duty paid and receipted for besides a charge of 2 liras (Turkish) for the work of stamping the whole lot.

The books were then delivered to Messr Vance & Newman, our elders there, who with the consent of the “Authorities” took the two boxes of books and shipped them to me. They also sent to our agent at Alexandretta the receipt of the Customs duties from the Constantinople officials, showing that the books were accepted and had passed inspection.

What right had the Alexandretta officials to open the boxes when they were shown the receipt of the legal 5% tarrif paid on them? Much more, it seems to me, can their right to hold personal property for 4 or 5 months be questioned. It is a case paralell to that of holding a little bunch of stationary for 10 months because it had the picture of a temple printed in a corner.

Kindly push the matter for us as we have been put to much inconvenience and expense, nearly $100 already.

Thanking you in advance <and> for all past favors,
I am, Dear Sir, Yours Very Respectfully,
J Wilford Booth

June 28, 1907 (Friday) [Aleppo]

Received a letter from The First Presidency stating that Senator Smoot had on the 1st inst addressed a communication to Chekib Bey, Turkey’s Envoy Extraordinary and Minister Plenipotentiary to the United States government at Washington D.C., asking that gentleman to use his good offices with his home government for the purpose of securing its recognition of the Church of Jesus Christ of Latter Day Saints as a religious sect, and that Chekib Bey and Senator Smoot are personal friends etc. This letter was in reply of mine of Apr 22 asking that some step be take[n] to secure recognition if possible and consistant through Senator Smoot etal.

September 17, 1907 (Tuesday) [Aleppo]

Received a letter from Mr. Leishman, Am. Ambassador, in which he said he had tried to secure our Books (Book of Mormon) but the trouble lies in our not being recognized as a sect Talked on Phrenology[40] in Y.M. at night.

December 23, 1907 (Monday) [Aleppo]

Received letters from Elders Thorup (2), Woodbury, Newman, Stevenson, and one from the First Presidency stating that nothing would be done immediately in the way of securing recognition in Turkey but that steps are being taken to get the Book of Mormon into our hands.

January 30, 1908 (Thursday) [Aleppo]

We came neare closing the bargain for a house in Jededa for 46000 piastres and allow the owner to live there one year, but we learned at the last moment that we or I would have to give a garuntee that no school nor church would be held in the house so that settled it and we must now work for recognition again from the government.

February 3, 1908 (Monday) [Aleppo]

Post came, letters from Elders Woodbury, Newman, & Stevenson, all speaking of the poor condition of the saints, financially. Two from Sect Geo T. Gibbs informing us that Senator Smoot was working to get the B of M out of the customs house at Alexandretta. The First Presidency also seperately enquired of the rules and regulations and prices of securing deeds to houses etc.

March 8, 1908 (Sunday) [Aleppo]

Gave lesson in S.S. on Ordinances & Ceremonies of the church, a crowded house and many strangers present. In afternoon meeting Joseph Orulluian, Joseph Bezjian, Solomon Kurumlian, Mariam Bezjian, Azniv Orulluian, Elder Phelps, Reba Booth & myself were the speakers. Mail came just at close of meeting. Letters from Elders Woodbury, Newman, Stevenson, and one from another supposed brother, if so a low envious person, for his name was not attached and as last week (see 2) he threatened to make trouble unless things are shaped to his liking. He charges me with aiding 39 persons to run away and escape to America etc. etc.[41]

Postcard of the Sublime Porte, ca. 1900. Courtesy of James Toronto.

May 2, 1908 (Saturday) [Aintab]

Wrote to Empassador John G Leishman concerning the Book of Mormon in Alexandretta. The letter was as follows.

Aintab, Turkey, May 2, 1908
Hon. John G. Leishman,
American Ambassador
Constantinople, Turkey
Honored Sir,

Nearly three months ago we were informed, officially, that Sect. Root had taken up the matter of the retention of two boxes of books (Book of Mormon) at Alexandretta, and that he had written to the Embassy at Constantinople urging a release of the books from the Customs House and directing that they be delivered to me.

We have waited patiently, hoping to receive word from you, but so far we have not been informed if any decission has been reached. Permit me to suggest that inasmuch as this little affair that ought to have been settled at the Consulate in Alexandretta, has grown to be an international question, the Sublime Port[42] might be notified that a speedy settlement would save the embarrasment of calling the American Fleet up from the Suez Canal to bombard the port holding those little packages of harmless printed matter.

Kindly inform me if any steps are being taken in the matter since Sect Roots letter.

Very Truly Yours,
J Wilford Booth.
Address Aleppo

Elder Phelps copied the letter that was sent. Spent the afternoon in argument with three young “educated simpeltons” on the Mormon question. They left in rage, one at least. Our Bro N. Pilavjian also got angry at them and ordered them out of the house which was a great mistake for him. We had supper of “Kunifa” a sweet dish and then went to the Hammam (7 of us in all).

June 11, 1908 (Thursday) [Aleppo]

We accompanied Elder Shepherd to the train and saw him off safely at 6 a.m. He intends visiting Baalbek this evening and tomorrow, then go on to Beyrout, thence to Constantinople where he will see into the Book of Mormon affair, thence on to Zurich visiting Elder Hubers parents and await orders there from Liverpool.

October 5, 1908 (Monday) [Aleppo]

Wrote nearly all day answering <or writing> letters. Wrote to Moses Ashdjian at Alexandretta regarding the Book of Mormon there in the Customes house. They have been held there now for nearly 2 years.

December 18, 1908 (Friday) [Aleppo]

Soon after breakfast I heard the pleasing sound from the outter door uttered by a man who entered the court. “kutu var” “There is a box” whereupon I rushed down and to my happy surprise the Box of Books of Mormon was at our door, 250 copies. The other Box having been sent to Aleppo. We have had a long and hard fight to get this sacred record into the country but now we feel that the Lord has won this part of the battle and his cause will now gain impitus and strength and begin from the day of liberty, they arrived yesterday, to go on to a glorious triumph. My heart is full of praise and thanksgiving <to God today.>

Elder Phelps, Budge & I soon had the book out and counted and ready for distribution. We fix[ed] the price at 10 piastres, market value for the plain ones, and 12 1/2 piastres for the gold edged ones. Loaned a Book of Mormon to Arshodoss Taktajian.

Rough Treatment by the Kaymakam of Charshambi [43]

October 25, 1904 (Tuesday) [Charshambi]

I met the police and gave him my tezkera which he looked carefully over and asked some questions about my work etc. which I answered. “Why has your tezkera not been recorded?” he asked. “I can not tell” said I. “I have presented it at each large city, Tokat, Amasia and Marsevan, to the officials and to our Consul at Samsoun, informing him that I was going to Kapu Kaya” etc. etc. He made no more objections but returned the paper to me and soon after I called him to see the views but he was in too much of a hurry to see them all and left. I then went out and found a katirji who lived in a village on the opposite side of the river from Kapu Kaya and hired him to take me to the latter place for which I paid 12 gr. as soon as I got on the horse. We had a nice ride thru the great corn fields and passed herds of cattle and sheep grazing among the trees and in the fields.

When we reached the foot of the Mts all our companions left and crossed the river while I and my guide started up the slope of the Hills. We had gone about half an hour <1½ hours from Kapu Kaya> when we heard the sound of voices, like a lot of happy minstrels, nearing us from the opposite direction. Among the trees at the sharp angle of the road we were suddenly confronted by 4 men tied together with a rope, 4 or 5 women on foot and several armed officers bringing them to the city as prisoners. With little ceremony I was turned back against strong protests on my part, and taken with the rest of the crowd and my guide a mile down the rode to an old Cafe where we awaited the arival of the police who was coming behind them. I refused to go except by force and at their own expense and was thus brought back to Charshambi still insisting that I be kept at their expense. I was taken to the hotel and had a lunch and good bed provided for me.

October 26, 1904 (Wednesday) [Charshambi]

I waited till late in the fore noon but no one came to see me, so I called the Hotel man and asked him to send me some breakfast, or call the police. With out food I was taken to the Gov. building and had a most interesting, yet rather trying experience all day long. I was treated very uncivilly by the Kaymakam and other officers and was order back to Samsoun but flatly refused to go except as they chose to send me, on their on expense and responsi-bility. At night I was taken again to the hotel but had to pay for my own supper out side. I was told to be ready in the morning to go. There was a drunken man in my roo[m] all night.

October 27, 1904 (Thursday) [Samsoun]

After breakfast and several conversations and givin out tracts I was brought by the mail carriag and Zabtia to Samsoun and delivered over to the Officers there, and by them committed to the care of our Consular agent who was very angry at the illegal way I had been treated. He asked for a report of my trip and that night I wrote the following in room No 15 upper floor of Hotel Constantinople.

Copy of my report to to Mr. Stephapoulos. “Latter Day Saints Turkish Mission”

Samsoun, Turkey Oct 27, 1904
Hon. G. C. Stephapoulos
U. S. Consular Agent
Samsoun, Turkey.
Dear Sir,

Being an American Citizen and in possession of a passport issued by the U. S. Gov. dated Washington. Aug 1. 1903, requesting me J. Wilford Booth, to be permited safely and freely to pass, and in case of need be given all lawful aid and protection, it becomes my duty to report to you a violation of the international laws wherein I have been stopped in my lawful engagement, and held as a prisoner by the officials of the Ottoman Government to wit: On Mon. Oct, 24 I left Samsoun, and went to Charshambi as my business called me to visit the village of Kapu Kaya in that vicinity. On the morning of Oct. 25 I presented my tezkra to the police of Charshambi informing him of my intention to visit Kapu Kaya as a missionary, having been invited by a number of inhabitants there <by letter> to do so. Said police examined my tezkera, and after giving what I supposed to be satisfactory answers to all his enquiry, he returned the tezkera with no objection or protest against my going to said village.

I then hired a horse and a guide for which I paid in advance and started for Kapu Kaya, five hours ride. When within <about> 1½ hours ride of said village I was suddenly confronted by several armed officers who roughly demanded my retreat, and who against strong protests forced me to return with my guide to Charshambi, where we arrived at dark. I insisted that inasmuch as I was a prisoner they must furnish me suitable quarters at their own expense, whereupon the Kaymakam gave orders for me to be taken to a hotel. A scant supper was provided and a good bed.

On Oct 26 I ordered breakfast which was refused me and at 10 Oclock a.m. I was taken to the Seri, or gov. building, and into the room of the Kaymakam of that district. I was addressed in harsh and impolite language by said Kaymakam who charged me with false accusations such as, “You have no business here.” “Your tezkera is illegal.” “You have not presented your tezkera to other officials.” etc. and would not listen to my defense but ordered me out of his room and commanded the policeman to take me to the Police Court, to where I was then taken and kept until 3 p.m., I often demanding an explaination but without success. Again I called on the Kaymakam insisting that I be released or furnished with food, as I had not eaten all day excep a citron given me by the police. I was again insulted and ordered out by the Kaymakam, who gave orders that I be sent back to Samsoun by a zabtia. The Yüzbasha (Centurian)[44] asked me to choose my conveyance but I strongly protested, that as I was a prisoner they should send me at their own expense and in their own way, and take the responsibility. Another hour passed and I was told it was too late to send me, and I immediately arose to make further protest to the Kaymakam when I was ordered to sit down by an onbasha[45] and after protesting longer I was pushed back and not permeted to go out, but was told the carriage would be here soon to take me back to Samsoun. I was advised privately by one officer, a kind gentleman, to telegraph to you and thus get released. Waiting again for nearly an hour I wrote a telegram to you and asked that it be copied in Osmanli characters and sent. I appealed to three officers who refused to aid me, neither would they give me permission to go myself to the telegraph office. Soon after (½ hour) I was taken to the hotel and on my own expense had my first meal in 22 hours.

On the present date (Oct. 27), I was brought to Samsoun under charge of a zabtia and delivered over to the officials here, who with kinder consideration have turned me over to your care, whereupon I submit the above report. I beg, Sir, that these wrongs be amended and that these illegal proceedings and uncivil treatement toward an American citizen be apologized for in a satisfactory manner by the aforesaid Charshambi Officials. My trip from Sivas to Aintab via Constantinople was made, or chosen with the main object of visiting Kapu Kaya, other wise I should have taken the shorter and much less expensive route.

My time of 20 days and expense are little compared to the gross indignities heaped upon me, and all these combined are unequal in seriousness to the flagrant act of aborting a telegram to a United States Consul, in a police Court of a foreign Country.

I have the honor, Sir, of subscribing myself Your Very Obedient Servant,
J. Wilford Booth

The Tobacco Inspector [46]

August 23, 1901 (Friday) [Sivas]

Soon after sunrise our Arabaji came to take us to Zara. We loaded up our “duds” and with one other passanger were soon on our way.

Inspectors “held us up” at the out skirts of Sivas and searched for tobacco, took the driver's tobacco box and made him pay 60 para.[47] The road lay through the valley and along the River to Zara. We “nooned” for several hours at Khockhissar from which place we traveled with two or three other carrages for protection as the driver said.

October 14, 1901 (Monday) [Sivas]

The brethren, Herman & Holdaway, left for Diarbekr & Aintab in a nice spring carriage and went with our prayers and well wishes. Bro Nishan & I purchased some books, dishes, pictures, etc for the school and my room amounting to 101.5 <gr.> sag para, and I started back for Zara by wagon.

The Tobacco inspecte[r] held us up again (see Aug 23) and made a search. The Arabaji, driver, declared he had no tobacco and the other 2 young boy merchants also protested their innocence. Unstamped letters (unlawful to carry) were found on them and taken, and sacks and packages of various kinds were scrutinizingly searched for the wanted weed but all denyed its presence. The driver swore under many solomn oaths that such an article was not in his load, but the Inspector continued to search. Large goods, books were about to be broken open if the suspected tobacco was not produced when at the last moment the youngest boy pulled from his girdle a small paper roll and handed it over. I[t] was loose tobacco and therefore prohibited by the Gov. as no tax stamp had been attached. The boy was find about 10 gurush but I pleaded for him and got his letters back and I think part of the fine, as I had told them to confess and not lie if they had any tobacco. They lied first and then confessed, but when we got out of town about 5 miles one of the company said to me “[Turkish writing].” (They came nearly finding our tobacco.) Have you more? I asked. “Yes in both wagons” he said. “If they had found it we would have had to pay two liras fine.” Lying seems to be their chief stock in trade. Slept at Kochassor in the Khan.

Meeting the Vali of Sivas Vilayet [48]

October 9, 1901 (Wednesday) [Zara]

The Vali Pasha was in Zara and sent his dragoman to visit us in the evening. We told him of mormonism and talked freely for an hour or more with him on many topics. The saints had prepared a supper for us and we were assembled at the church when the official called. His attendant remained near the door and sat on a box very uncomfortably while the dragoman himself after some coaxing occupied the carpeted platform near the wall and close to us as we chatted the hour away. At last my attention was directed toward the modest servant and wishing to see him easy as well as we, I invited him to take a seat on the comfortable [seat?] near his spectacled effendi, but in the little stir which occured through the departure from our conversation I over heard Nishan appologizing for me to the official that he must excuse me as I did not know the custom of Turkey regarding officials and their attendants. I soon let his lordship understand that a custom which puts any man to unnecessary discomfort and deprives one of his right to an easy seat while another enjoyes himself in chushioned corners needs no appology for its violation. As he arose <to go> he shook hands and said in English “Call and see His Excellency to morrow morning.”

October 10, 1901 (Thursday) [Zara]

We called on the Pasha at a shabby looking old house from the out side but the interior told of the luxury enjoyed by the Governor’s host. Nearly a score of officials of various rank met us at the door and before entering a servant was called who cleaned our shoes, top and sole, and we were ussured in and up stairs into a large typical turkish room. Every foot of the floor and walls was covered with the most tastily patterned rugs and carpets and brillient decorations. A few chairs occupied one end of the room while around two sides the common wide elevation or platform was softly cushioned under rich blue facing and at intervals the little ash plates were placed for smokers. Coffee was ordered but we refused with thanks and the Pasha smilled as he heard of our not using tea and coffee etc. He questioned us closely and interestingly concerning our work and religeon and was strikingly unofficous and kind in all his talk. “We will perhaps meet in Sivas” he said (in turkish) and we bade him adue. The Dignified dragoman who had <enjoyed> his ease last evening at our room now stood the whole of the time with hands folded on the stomach out of respect to his Pasha, the sub soverign of Sivas Vilayet.

While we were at breakfast the Pasha and his retinue left for the capital, and we soon after overtook him at Yarasar but through troubble with my wheel just before we reached Kochassar we stood in line and saluted his excellency as he passed again.

Notes

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

[2] Saray literally means “palace” but was used by Booth to refer to the town hall or government office.

[3] Durbash means “Stand back!”

[4] Booth is referring to the rate of exchange for the money he used. Baedeker explains, “Great confusion in the value of the current coins is caused by the existence of two rates of exchange: first, the government rate (sagh), and secondly that in use in trade and ordinary life (shuruk). This latter rate again varies greatly in different towns.” (Palestine and Syria, xxviii). In Turkish, sag literally means “safe” and churuk ��в԰��������������.”

[5] Over the course of the nineteenth century, the Ottoman Empire overhauled its criminal justice system by reforming its courts, criminal proceedings, penal code, and prisons. Prison reform accelerated greatly during the Second Constitutional Period (Young Turk Era), 1908–18, wherein the vast majority of punishment for crimes was constrained to incarceration and fines. Brief incarcerations were common for unpaid taxes, debts, or fines. Notwithstanding these reforms, corruption, abuse, and prisoner-guard collusion still abounded in Ottoman prisons, as did poor prison conditions as discussed in this passage. Schull, Prisons in the Late Ottoman Empire and “Criminal Codes.”

[6] Excerpts in this section come from Booth Journals, vol. 7.

[7] The kaymakam is the head official of a township or district, called kaza in Turkish.

[8] Vali means “governor” in Turkish, from the Arabic wali. A vali supervised the affairs of an Ottoman province (vilayet). The Ottoman empire was divided into administrative units, including the vilayet, which was divided into the sanjak (subprovince), which was further divided into the kaza (township).

[9] When Booth says “not recognized,” he meant that Latter-day Saints had not been given their own millet status separate from that of the Protestants and Catholics. The millet system was a mechanism used by the Ottoman government to preserve a religiously diverse empire by (1) giving recognized religious communities autonomy over their religious and civic affairs and (2) designating responsibility and power to a central authority over that religious community. The Church did not want to be included within the Protestant millet since that would dilute their autonomy from the Ottoman-recognized Protestant authority. Concomitantly, Protestants did not accept Latter-day Saints as part of their flock, viewing their teachings and doctrines as heretical to mainstream Protestant Christianity. Missionaries like Hintze and Booth relentlessly sought for recognition but were ultimately not successful. Without officially recognized status, the Latter-day Saint missionaries were restricted in their “public preaching, traveling, publishing books or tracts, and holding public meetings” (Charles, “‘Brave Sons of Mohamed,’” 243–44).

But government opposition to Latter-day Saint missionaries was due to more than a lack of Church recognition. It came in the context of a long history of friction between the Ottoman government and American Protestant missionaries, with whom the American Latter-day Saints were inevitably identified. Foreign missionaries were suspect because of their poaching from flocks of local Christians, which aroused the ire of influential clergy. Moreover, the missionaries increased religious diversity in an empire already suffering from sectarian tension and created administrative chaos for a government that functioned on the basis of traditional millets. To make matters worse, the foreign missionaries were often antagonistic toward the Ottoman government and Islam, and their schools brought Western education and the seeds of nationalism primarily to its Christian populations, a situation that Ottoman officials believed was gradually undermining the empire (see Tibawi, American Interests in Syria; Deringil, Well-Protected Domains, chapter five; Grabill, Protestant Diplomacy and the Near East; Salt, Imperialism, Evangelism, and the Ottoman Armenians).

[10] See “The Mormon Colony Initiative” subsection in part 3 for journal excerpts about the “colony scheme.”

[11] Ascension Day, or Cülus Gün in Turkish, was a national holiday to observe the anniversary of the date on which Sultan Abdulhamid II ascended to the throne, August 31, 1876. “The girding of the Sultan, the formal acknowledgment of his accession, was marked by a public holiday, as were other royal, commemorative or patriotic occasions such as the birth or circumcision of the Sultan’s children, the wedding of a member of the royal family or some other great marriage, the triumph of a famous warrior, the arrival of a foreign ambassador or visitor of note whom the court wished particularly to honour. The Sultan usually made a generous contribution for the provision of entertainments, which included spectacular pageants, mock battles between Muslims and Christians, water triumphs, illuminations and fireworks” (Lewis, Everyday Life in Ottoman Turkey, 133–35). It appears that after 1899 the holiday was observed on September 1. For Booth’s detailed description of the holiday, see his journal entry for September 1, 1901, in the subsection titled “Views of Islam and Muslims” in part 2 (see also Stephanov, Ruler Visibility, chap. 4, on the ceremonies and commemorations of Sultan Abdulhamid II).

[12] Ay ve yildiz means “crescent” and “star.”

[13] Booth means Khoren.

[14] John G. Leishman, US ambassador to the Ottoman Empire.

[15] Excerpts in this section come from Booth Journals, vol. 10.

[16] A kantar is about 120 pounds. New Redhouse Turkish-English Dictionary, 595.

[17] French prix fixe means “fixed price.”

[18] Kale, a fortress or citadel.

[19] The Campbellites, also called Disciples of Christ or Reformed Baptists, was an American-born restorationist movement seeking a return to primitive New Testament Christianity through close adherence to the Bible. These Christians were sometimes called Campbellites in reference to Alexander Campbell, who helped found the religious group in 1832. “The American Disciples of Christ (Campbellites) began in 1879 a mission in Constantinople, which the American Board justly regarded as an intrusion into its own sphere. It was in the following years extended to many stations in Asia Minor and Northern Syria, the centres being in Sivas (1882), Marsovan and Tokat (1883), Aintab, Marash, Albistan, Haleb and Antioch. But there were never many Americans in the mission and it has since been given up” (Richter, Protestant Missions in the Near East, 162). Campbellites played a significant role in early Latter-day Saint history. Many Campbellites in Ohio, including Sidney Rigdon and Parley P. Pratt, were among the first converts to the nascent Church. Alexander Campbell wrote the “first of a steady stream of anti-Mormon books and pamphlets to issue from the Campbellite press” (Allen and Leonard, Story of the Latter-day Saints, 80).

[20] One who prepares and sells kababs.

[21] Belediyye Khanesi, the municipal office.

[22] Charsha Bashinda, the entrance of the grand market.

[23] �����Բ���şı literally means “head of one thousand.” It is an Ottoman military rank equivalent to a major.

[24] “Dukyana” must be the name of the restaurant, but ��ü���â�� means “shop” or “corner store.”

[25] �鲹��ı or Arrack is an alcoholic drink popular throughout the Middle East that can be made from grapes, aniseed, figs, or plums. Booth generally spells it araki or arakie.

[26] Satiji means “salesman” or “peddler” in Turkish.

[27] That is, in Turkish-style timekeeping, twelve hours after sunset, or 6:00 am.

[28] They departed at 11:30 ala Turka, or 5:30 am.

[29] Komiser means “chief of police” in Turkish. Booth redundantly added Ser, meaning “head,” at the beginning.

[30] Excerpts in this section come from Booth Journals, vol. 10.

[31] Baklava.

[32] Ayran, a traditional nonalcoholic drink made from yogurt, water, and salt.

[33] See Acts 10:14.

[34] Wallahi is an Arabic oath used commonly in Middle Eastern culture meaning “By God” or “God is my witness.”

[35] Excerpts in this section come from Booth Journal, vols. 12–15.

[36] The author of Romans writes in chapter 13 of being subject to the “higher powers” that are “ordained of God” (Romans 13:1), which has traditionally been interpreted as referring to civil governments.

[37] See the footnote for October 8, 1898, in the subsection “First Trip from Utah to Asia Minor” in part 1.

[38] Booth wrote on this day of the departure of Henry Teuscher and the Hilts, the progress of members in living the Word of Wisdom, and their efforts to gain recognition from the government in “The Gospel in Syria,” 477–78. Booth here is most likely referring to the censorship laws at this time in the Ottoman Empire and that since the Star had information in it about the Ottoman Empire, it would mostly likely be delayed as officials examined its contents.

[39] See the subsection “Conflict and Banishment in Marash” in part 2 for a possible explanation of why government customers officers might have confiscated the copy of the Millennial Star.

[40] Originating in Europe and widely popular in America during the nineteenth century, this now-discredited pseudoscience involved examining a person’s head to gain information about his or her personality, character, and abilities. Several times in his missionary journal, Booth mentions teaching Church members, as a “diversion,” about phrenology, and in 1892 he recorded that he received his own phrenological examination from a Professor Koyle. His chart, which claims he is well adapted to be a mechanic, is found on the last page of volume 3 of his journals (1894–September 1895). See Bitton, “Phrenology among the Mormons,” 42–61.

[41] Ottoman-Armenian movement and travel within and beyond the Ottoman Empire was strictly controlled by the Ottoman state, particularly travel to the United States. The Ottoman government feared Armenian Revolutionary activity against the empire in the wake of the Hamidian Massacres of Armenians (1894–97) and the attempted assassination of Sultan Abdulhamid II by Armenian revolutionaries in 1905. Eventually, in order for Armenians to emigrate to the United States, they had to renounce their Ottoman citizenship. (Gutman, Politics of Armenian Migration to North America; and “Migrants, Revolutionaries, and Spies,” 284–88.) Booth’s attempts to have the Latter-day Saint Armenian community emigrate to Utah aroused the suspicion and ire of Ottoman imperial and local officials.

[42] The Sublime Porte, also known as the Bab-ı Ali (high gate), was the name generally used by Westerners for the Ottoman government. It specifically referred to the decorative entrance to the building that housed the offices of the Grand Vizier and other ministries of the Ottoman government just outside the Topkapi Palace along the Divan Yolu (main thoroughfare) in Stamboul (Istanbul). See fig. 19.

[43] Excerpts in this section come from Booth Journals, vol. 13. Charshambi is located in Asia Minor, about forty kilometers east of Samsun near the Black Sea.

[44] Yuzbashi is Turkish for the Ottoman military rank of captain but literally means head over one hundred people.

[45] Onbashi is Turkish for the Ottoman military rank of corporal but literally means head over ten people.

[46] Excerpts in this section come from Booth Journals, vol. 10.

[47] After tobacco production in the Ottoman Empire became significant in the 1850s, the Ottoman government, under pressure from a consortium of European banks that set up the Ottoman Public Debt Administration, was forced to create a state monopoly on tobacco and lease the rights to all tobacco cultivation, processing, and sales in 1883 and lease it to the French Regie Company. Tobacco was one of the Ottoman government’s major sources of revenue, and now that a foreign company controlled it, Ottoman financial troubles only worsened. In order to bypass the monopoly, tobacco smuggling became very common (Issawi, Economic History of Turkey, 249–53). Government officials had to crack down on smuggling and illegal foreign imports through inspections at ports of entry and heavy fines for those caught (Baedeker, Palestine and Syria [1894], xxxix).

[48] Excerpts in the section come from Booth Journals, vol. 10.