Jesuits by the Tigris: men for others in Bahgdad

(Jesuits

Tigris

Mcij for Others
Baghdad

by
Joseph f. MacDoiwell, S.J.

The 25-acre Baghdad College property
purchased by the Jesuits in 1934.

Jesuits

/^T# by the *

Tigris

Meif for Others

Baghdad

by
Joseph F. MacDonnell, S.J.

Jesuit Mission Press
Boston

Copyright © 1994 by Jesuit Mission Press

P.O. Box 799, Back Bay Annex
Boston MA. 02117-0799

First Edition

All rights reserved. No part of this book may be used or
reproduced in any manner without written permission,
except in the case of reprints in the context of reviews.
(For information contact Jesuit Mission Press)

Printed and bound in the United States of America
(NU-AD Inc.; Detroit Michigan)
Library of Congress Cataloging-in-Publication Data
Joseph F. MacDonnell, S.J.

Jesuits by the Tigris Men for Others in Baghdad

Includes bibliographical references and index.
Library of Congress Cataloging-in-Publication number: 94-77276

This book is dedicated

to the long-suffering and noble people of Iraq

who have endured wars that they did not seek

deprivations that they did not expect

and sorrow that they did not deserve.

May God deliver them from their suffering.

Digitized by the Internet Archive

in 2012 with funding from

LYRASIS Members and Sloan Foundation

http://www.archive.org/details/jesuitsbytigrismOOmacd

Table of Contents f

Preface xi

Introduction xiii

Chapter 1 Civilization's Infancy in Mesopotamia

Early Mesopotamian cultures B.C. 1

The cradle of civilization; Early science;
Later Mesopotamian cultures A.D. 5

Christian presence, Islamic civilization;
The Jesuit educational commitment 7

Jesuits as scholars, explorers and educators;

Their success in education; Network of Jesuit schools
Chapter 2 Beguiling Challenges Beckoned Jesuits
Early apostolic ventures in Mesopotamia 1 1

Various religious orders; Interest in Islam; Interest

in other Christians; Other Middle East Jesuit schools;
Recent apostolic ventures in Iraq 1 5

Petitions from Baghdad Christians; Rome's response;
The 1931 arrival of the Proto-founder Fr. Walsh 17

College vs. boarding house; I. A. E. A.
Chapter 3 Jesuits, Iraq and Iraqis all in Their Youth
The beginnings of the Jesuit endeavor 2 1

Baghdad in 1932; The arrival of the founders; Iraq's

independence; Iraq's early problems;
The locations of Baghdad College 26

Along the Tigris River; Real estate dispute; Move to

Sulaikh; The new property; Villa in the North;
Post-Turkish education in Iraq 35

A new secondary school program for Iraq; Conscription

law; Truce; Militarization; Government curriculum

of the thirties; The B.C. curriculum of the thirties;
Experiences and influence of Jesuits in this decade 46

Al Baghdadi; Missionaries and humor; The first Jesuit

residence; Muslims of Adhimyah; The angry Tigris;

Dust storms; A special Sulaikh family
Chapter 4 Against AH Odds, Coming of Age: the Forties
Summary: B. C. during this decade 59

The Rashid Ali Coup of Spring 1941 60

The expansion of B. C. during this decade 63

Enrollment; Construction; Composition of the student

f v f

f Table of Contents f

body; B.C. enrollment data;
The El Iraqi - Al Iraqi Yearbook 7 1

The boarding division; An increasing faculty;
Curriculum at Baghdad College in the Forties 75

Influence of Baghdad College 76

Influence on education in this decade; Jesuits;

as perceived by some alumni; Jesuit reactions
Chapter 5 The Fifties and Sixties in the Prime of Life
Summary: B.C. during these decades 83

Growth during these last two decades 84

Growth of the student body; more buildings;
New undertakings during these last two decades 89

The Commercial section; The Jesuit Arabic House of

Studies; Bi-ritual Jesuits; Vocations (Jesuit and

Diocesan); Jesuit scholarship; Jesuit planning;
Jesuit influence during these last two decades 96

Influence on other schools;
Life with Father during these decades; 99

Crime and punishment; The floods; The visitor;

The timer; The impostor; The scheduling board
Some Spectacular events 107

The King's visit in 1957; The revolution in 1958
Chapter 6 Learning with Imagination: Iraqi Style
Summary: 37 years of B.C. programs 111

Academic Programs 113

Scientific programs; Debating; Language laboratory;
Teacher education; Experimental mathematics;
Religious Programs 121

Impact of religious formation; Service to the poor;

Apostleship of prayer; Novena of Grace; Sodalities;

Instruction; The Christian Center; Minor Seminary
Social activities 135

Parents' Day; Visiting wakes; Visiting families

during the feasts; The June Graduations; Lay Faculty;
Athletic Programs 142

Football; Basketball; Baseball; Track; Boxing;
Finances and Planning for the future 149

Rome's effort to create new Middle Eastern schools 152

Basra, Haifa; Transjordan; Teheran
The influence of the Jesuits in these decades 154

Chapter 7 Chronicles of Al-Hikma: 1956 ■ 1968

The beginnings of Al-Hikma 157

Request to the Iraq Government; Grants;
Objectives of Al-Hikma 1 63

The name; The goals; Ideals Embodied in the Seal;

f VI f

Personnel at Al-Hikma 1 67

The faculty; The students;
Move from Sulaikh to Zafarania 174

Buildings; Graduation; Co-education:
The Curricula of Al-Hikma' s three schools 178

Finances and Programs of Al-Hikma 1 8 1

Scholarly programs: Spiritual programs; Social
programs; Student Union; Athletic programs
Visiting dignitaries 1 85

Chapter 8 Personalities Who Shaped B.C. and A.H.
Campus Characters 1 89

Lay Volunteer Program 215

List; The lay volunteers; Memories;
Chapter 9 An Auspicious 35th Anniversary: 1967
An auspicious year of academic promise 223

Great expectations; B.C.'s 35th anniversary;
Some imaginative and creative undertakings 228

An increase in alumni activities; Retreats; Opening
the Jesuit Novitiate; The Oriental Institute
Chapter 10 Expulsion and Dispersion

Preliminaries 233

The two 1968 July Revolutions 235

Letter of Fr. McCarthy;
November 25, 1968 dismissal of Al-Hikma Jesuits 245

Letters of Fr. Ryan and the Jesuits; Departure;
'68 - *69 School year at Baghdad College 25 1

September 30, 1969; Baghdad Diary
Reasons for the dismissal 256

The Baghdad Jesuit Diaspora: where did they go? 258

The Jesuit - lay volunteer reunion;
The Jesuit cemetery and residence today 260

Memories of happier times
Chapter 11 The Living Heritage of Alumni

Summary: Biennial reunions 267

Baghdad Jesuit Alumni Association: B. J. A. A. 273

Humanitarian Efforts
Occupations of Baghdad College Alumni 277

As professionals and contributors to society;
The retreat movement
Epilogue 284

Appendix A References 285

Appendix B Chronology 287

Appendix C Lists of Names 288

Appendix D Complementary Notes 292

Index 319

f vii T

T Illustrations

"The holy tree" 2

Mesopotamia 3

Over 400 stamps (of 40 countries) commemorate Jesuits 7

Jesuit physicist, Roger Boscovich, S.J. 8

The seal of the Society of Jesus 14

The ruins of Babylon 15

Fr. Edmund Walsh, S.J. 16

The famous mosque of Kadhimain, near Sulaikh 20

The four Jesuit Founders 23

Early Baghdad College students 24

1960 Baghdad map showing all three Jesuit houses 26

1935 B.C. game of Badminton 28

Map showing the new Sulaikh property and neighbors 30

A quiet library scene 33

Some of the terrain of Northern Iraq 34

Baghdad College homemade bus system 38

1940 Baghdad College graduation ceremonies 43

The ziggurat of Aqar-Quf, a favorite picnic spot 45

Friendly neighbors and one uncertain 48

The First Jesuit house 49

Fr. Madaras and Youssef 50

One of the seven bridges across the Tigris on a calm day 52

"The play's the thing ..." 56

The first student body 58

Weekly salute to the flag 63

Frs. Madaras and Guay: Graduation with Dr. Fadhil Jamali 65

Baghdad College campus 66

The courageous builders in precarious circumstances 68

B.C. enrollment data according to religion 69

Fr. Quinn at assembly, about to send scholars off to class 70

Armed and disarmed boarders 73

Ramzi Hermiz, '48 teaching at B.C. 79

Tanus of Sala'adin cooked for the Jesuits 82

Jack-arched sections 86

Vent for air cooling: Fr. Guay's chapel 87

Interior of the chapel showing Fr. Guay's rose window 88

Upon completion of a building a sheep would be slain 88

Archbishop Bakose and Fr. Marrow: 3/10/56 92

An industrious biology lab 96

The three Ghantus brothers 98

Jesuits enjoying their garden 99

Fr. Gerry at his post in the bookstore 101

B.C. neighboring refugees from the flood 102

f VIII f

T Illustrations T

Jesuit guests at a couzzi of Shaikh Famar al-Faisal 1 04

King Faisal II's visit to Baghdad College 107

Visit of King Faisal II to Baghdad College 108

The graduates of 1957 110

1957 assembly of the whole student body 1 12

Fairfield University's gift: a reflector telescope 1 1 3

Fr. McCarthy describes the Testla coil 1 14

An eloquent elocution 1 17

Fr. Sullivan's language lab 118

A reception for the English teachers seminar 120

SabahJadun, 1937-1956 122

Collectors for the poor 1 24

Fr. Morgan's Apostolate of Prayer 1 26

Religious instruction 128

Way of the Cross on the roof of the classroom building 129

A living rosary: Fr. Loeffler's irrigation system 134

Blessing a worker's home 139

A gathering of the faculty 140

Boarding students for the year 1949-50 141

Fr. Quinn in charge of the game 142

An informal basketball game 144

Baghdad College marches in the government track meet 145

Fallah Akram receives basketball cup from his father 147

Tennis enthusiasts: Fr. Larkin, boxing coach 148

Baghdad College in the early days with only one building 151
Faces of eager students at assembly anxious to get to class 153
The Sodality marches in the Petroleum Sunday procession 154

Graduation Day 155

Hurdles on track day: Bob Mathias' visit to B.C. in 1957 156

Map of Al-Hikma showing the 1 68 acre land grants 1 59

Fr. J. Larkin inspects a new wall 161

Fr. McDonough's enchanted and crowded calculus class 1 62

Jesuit houses in Baghdad 164

Al-Hikma seal 165

Fr. Guay's beautiful arches: Sisters at Al-Hikma 166

List of visiting professors 168

Fr. F. Kelly's engineering drawing class 169

Dr. Louden's business class 171

Organization of Al-Hikma buildings 173

Al-Hikma's enrollment data 175

A game of tawli (backgammon) 176

The solar heaters and Surveying 177

Fr. Guay's strength of materials lab 179

The cafeteria 1 80

Fr. O'Connor's Regis discussion group 182

Fr. Campbell answers questions 1 83

A place for every sport 1 85

Fr. Arrupe's visit: Graduation with Abdul Karim Kassim 186

T ix T

T Illustrations f

Al-Hikma's last building. The Oriental Institute 188

Part of the 1936 faculty 191

Fr. Cronin preaching in Arabic at Padre Pierre's church 193

Fr. Donohue and friends 194

The B.C. Community in 1956 195

Fr. Guay's last building 196

Fr. F. Kelly running a physics lab in 1951 198

The renowned scheduling board invented in 1956 199

One of Al-Hikma's first physics teachers: 1956 200

Fr. Madaras and Fr. Guay 203

Fr. McDonough's celebrated costume 206

Fr. Owens addressing the students just before his death 209

Fr. Sara visiting the homes of workmen 212

Fr. Sheehan's physics class 214

Some lay volunteers on their way to class 215

List of lay volunteers at B. C. and A. H. 216

Moderator Mr. Eugene Mulcahy 217

Chemist. Mr. John Dempsey 1962 218

Fr. Arrupe with the lay volunteers 220

Aerial view of Baghdad College 222
Learned scholars who did so well in the government exams 224

Al-Hikma Jesuits enjoying Christmas 226

Aerial view of Al-Hikma looking toward the Tigris River 227

A synod of Chaldean Bishops held at Baghdad College 228

Fr. John McCarthy directing the choir 230
Opening day of school began with Mass for all Christians 231

The last building started by the Jesuits 232

Last picture of the Al-Hikma Jesuits: 1 1/22/68 251

One of the last Baghdad College Jesuit photographs 253

Fr. Merrick at the lay volunteers' picnic 259

Older and wiser lay volunteers 260

The five Jesuit gravestones at Baghdad College 261

R.I.P. Thomas Manning, S.J. and Edward Madaras, S.J. 262

5,000 such postcards arrived after the Jesuits left 266

List of alumni reunions 268

The Saturday night dinner/dance party 269

The Saturday morning business meeting 270

Dave Nona makes a point 272

Putting what they learned at B.C. to good use 273

The Gulf Peace Team of the B.J. A. A. & Medical Convoy 275

A few Al-Hikma geniuses 278

Some Baghdad College graduates: the hope of the future 278

Alumni Retreatants 280

Manresa retreat house Tahir Bazirgan and son 281

Fr. Ryan, Premjit Talwar, Dave Nona 282
Montage of photographs 323-328

T x T

f f

m Preface ^

Why do hundreds of middle aged Iraqis spend long weekends
every two years with post middle age American Jesuits in order to
celebrate two schools from which Jesuits were dismissed 25 years
ago? Why have two and a half decades not dimmed memories of
activities and routines of everyday school life? Why has the
hostility between Iraq and the United States not weakened the bonds
of friendship between these Iraqi students and their American
teachers - not even frayed them? First time visitors to these
reunions find the excitement, the enjoyment and the camaraderie
of both parties beyond belief. This book is an attempt to explain
this latter phenomenon as well as to respond to an alumni request
for a record of the Jesuit Baghdad adventure which they can pass
on to their children.

During the past 25 years it has often been proposed that
someone record and celebrate this very Ignatian enterprise where
men of faith, armed with little more than trust in God, overcame
great obstacles to build a successful and joyous sign of faith and
dedication, and one of the great works of the New England Jesuit
Province. Alumni wanted some means to explain to their children
the extraordinarily close bond between alumni and Jesuits.
At these gatherings they discuss how they can pass on to their
own children the system of values they have received. They
appreciate the fact that the quality of their lives has been
enriched. Their compassion for others has deepened and they value
the spiritual dimension of life. A major concern of these men and
women, who are now American citizens, is how to serve others.

My plan has been to document the extraordinary successes of
the Jesuits and their Iraqi colleagues as they introduced to the
Baghdad community a variety of intellectual, spiritual and social
benefits. My story treats neither of church politics nor of secular
politics partly because I have neither expertise nor interest in
either: it was none of our concern. The Jesuits deliberately
avoided such involvement from the beginning because it would
interfere with their commitment to education. It is curious that
none of the numerous books recently published on Iraq mention the
two Jesuit schools in spite of their many prominent graduates.
Among other things it certainly demonstrates that the Jesuits were
considered neither political nor even politically relevant.

The Jesuits, themselves, were sensitive to the needs of the
Iraqi churches and offered a great deal of pastoral assistance
outside of their classrooms. Their primary reason for being

f XI f

f Preface f

educators in Iraq was to help rejuvenate the native church. The
Jesuits intended to strengthen the Christians in the practice of
their faith in a Muslim world; they welcomed Muslim students
also - it would have been unthinkable not to. In this educational
setting these Christians and Muslims got to know one another
intimately. In this context also the Christians developed a
patriotism and pride in a society of which they were a part.

My sources include letters and documents from the New
England Jesuit archives {file #510} at Campion Center in Weston,
Mass. as well as the memories of Jesuits and alumni who have
generously sent me their evaluations and recollections. After
introducing Baghdadis and Jesuits, this story divides naturally
into three periods punctuated by four events;

the arrival of the Jesuits in 1932,

the start of World War II in 1941,

the start of the Republic in 1958 and

the expulsion of the Jesuits in 1969.
Then follows a description of the many Baghdad College
programs, the Al-Hikma story, some of the interesting characters
of both schools, the expulsion and finally a splendid and proud
heritage, our alumni.

Of enormous help in this enterprise was Ramzi Hermiz who
often read and reread my manuscript and offered countless
insightful suggestions. He was the Baghdad College valedictorian in
1948 and completed his education on academic scholarships at
both Yale and Princeton. He advanced in engineering with many
inventions and patents to executive positions. In a similar way Fr.
Ryan from his perspective as a teacher at Baghdad College and
former dean of Al-Hikma offered many very valuable corrections
and detailed suggestions. Fr. Donohue, the Superior of the Jesuits
who was at the center of the storm during the expulsion and is still
involved in scholarly work in the Middle East, offered sage advice,
precise details as well as valuable data which the archives lacked.
It would be impossible to find a more observant, efficient, prompt
and cheerful proof-reader than Joan Hanlon. Also contributing
their encouragement and support were: Dave Nona, Premjit
Talwar, Tahir Bazirgan and Waiel Hindo. Invaluable also was the
technical advice of Walter Kempski and also the president of NU-
AD, Louis J. Stephen, brother of Najib Yusuf Stephan who belonged
to that elite group of 107 young men who entered Baghdad College
in its very first class in 1932.

Joseph F. MacDonnell, S.J.

Fairfield University

4 May, 1994

T xii f

f f

u Introduction u

"If you have not seen Baghdad, you have not seen the world," So
runs a sentence from Medieval Arabic literature, underlining the
splendor and opulence that was Baghdad's. City of Caliphs and
Turkish mercenaries; center of learning and locus of intrigue,
Baghdad still maintains a charm distinct among oriental cities.
For 37 years the city fascinated and held a group of New England
Jesuits who came, not to see the world nor to imbibe the mysteries
of the East, but to aid in the education of Iraqi youth. The Jesuits
came suddenly in 1932 at the request of the Chaldean Patriarch
and they left as suddenly in September 1969 when the Iraqi
Government found them no longer desirable. But they left behind
them their modest monument - a secondary school, a university,
some thousands of graduates, a handful of Iraqi Jesuits and a
wealth of good will and love. To be uprooted so quickly and curtly
without explanation or excuse is not easy. Several of the sixty
Jesuits expelled in 1968-1969 had spent over 20 years in
Baghdad and had thought of nothing save living, working and dying
in Baghdad. By simple decree those plans were voided.

Many years ago, back in 1932, a handful of American Jesuits
sailed the seas to Beirut and bused across the desert to Baghdad.
They came to Baghdad in answer to this request from the Patriarch
of the Chaldeans and the other bishops of Baghdad who wanted a
secondary school for their Christian boys. At first Baghdad was a
strange city for the Jesuits. The language, the dress, the customs
created that aura of mystery which surrounds the cities of the
East. The covered bazaar, crowded and dimly lit, with its brocades
and spices and peculiar smells was in sharp contrast to the broad
pavements and glassed store fronts they had known. But they
settled in and got down to work. Before long they became familiar
to the silent scrutiny of the Baghdadis. Baghdad College and its
robed faculty became part of the landscape of Baghdad. Faculty and
students increased and Baghdad College sired a University, Al-
Hikma. Five Jesuits lived and died in Baghdad and were buried
under the date palms. Five Iraqi boys became Jesuits and all
seemed well. Then came the shock and horror of war breeding
humiliation and hatred. That war of 1967 which was supposed to
solve the problems of the area only increased them and spawned
new ones. The world took sides after so many years of wordy
neutrality, and the Jesuit College and University which had seemed
to blend into the surroundings so well, now became a foreign
element in the eyes of some Iraqis. The years of devotion, service
and proven sympathy could not negate the origins of the Jesuits.

f XIII T

T Introduction y

And so the Jesuits were sent off as quietly as they had come.

The operation started like so many other Jesuit overseas
enterprises: a few men rich in interest, devotion and hope but
poor in finances set out to do what they could to help the church in
Iraq, convinced that the generosity of American Catholics would
provide. Fr. Edward Madaras acquired a second-hand mimeograph
machine before setting sail for the East and started publishing Al-
Baghdadi - while still on the high seas. The interest created by
the Al-Baghdadi, a very popular periodical chronicled by Fr.
Madaras, and the continual work of the Jesuit Mission Office in
Boston provided the funds to start and continue Baghdad College.

From a beginning of 107 students and 9 faculty (4 Jesuits and
5 Iraqis) Baghdad College grew to an enrollment of over 1,000
students with a faculty of thirty-three Jesuits and thirty-one
Iraqi laymen. The growth was not easy and painless. The
centuries of antagonism between Islam and Christianity and the
long hostility between East and West had left scars on the Iraqis.
They were justifiably suspicious of these Western priests. Iraq
whose population is 95% Muslim was struggling to gain its footing
in the modern world. In 1932 the League of Nations had
recognized the independence of Iraq, but the problems of
developing its resources and creating modern institutions weighed
heavily on Iraqi administrators. Although some Iraqis were a bit
suspicious, all Iraqis were enormously hospitable and tolerant. If
one had patience he could prove himself.

Quietly the Jesuits went about their business of educating
Christian Iraqi boys and the Muslims who were interested in
coming. There was never any attempt to convert Muslims - that
was not the purpose of the Jesuits coming to Baghdad. Slowly this
became apparent to the Baghdadis and dissipated their fears and
suspicions. There was a low period early in World War II when
alienation from the Allied Powers and nascent nationalism made
the future of Baghdad College look very bleak, but the impending
threat turned into an impetus for growth when some key Muslims
in the Ministry of Education reevaluated their judgment about
Baghdad College and the Jesuits and brought their sons to enroll at
the College. The enrollment increased steadily and the donations of
anonymous benefactors and thousands of friends of Jesuits enabled
the school plant to keep pace with the added numbers of students.

From the early, days Baghdad College followed the program
prescribed for secondary schools by the Iraq Government. There
was no desire on the part of the Jesuits to transfer American
programs of study to Iraq. In the framework of the Iraqi program
the Jesuits offered their students a distinct advantage -
bilingualism in Arabic and English. The students studied science

f XIV f

f Introduction

and mathematics in English and in Arabic. Thus they were
prepared to take the final government exams in Arabic and also to
pursue further scientific study in Baghdad University through the
medium of English. Also several were judged competent by the
government to study abroad in the U.S.A. and Great Britain.

From evidence available and from the response of Baghdad
University Professors the Jesuits judged that they were making a
substantial contribution to education in Iraq during a crucial
period in its development. Several graduates went into medicine
and engineering - the two most critical and needed professions in
the developing world. Very few went into politics. The Jesuits
never considered themselves purveyors of political ideology and
deliberately refrained from entering into the complexities of Iraqi
politics and from currying favor of any political faction. This
neutral stance was an asset for 37 years.

The Jesuits on request had made various attempts to aid
primary schools, but all came to naught. Their main effort
remained concentrated on secondary education until the early 50's
when requests from interested people pushed the Jesuits to study
the possibility of opening a university in Baghdad. An affirmative
decision was made and with government approval and
encouragement, Al-Hikma University was begun in September
1956 with offerings in engineering and business administration.
Later an arts college was added when the university went co-
educational. In the 12 years of its existence Al-Hikma University
grew to an enrollment of 700 students and established a favorable
reputation. In the Fall of 1968 there were 25 Jesuits and 53
laymen on the faculty.

Such is the skeleton history of the Jesuits in Baghdad. They
were not missionaries in the classical sense of the term. They
preached rarely and they proselytized not at all. They faced no
threat of natives on the war path and none could console
themselves by counting their converts. Baghdad was referred to
by some as a fruitless waste of men and money; others called it a
mission of faith to underline the lack of concrete consolations and
accomplishments. But these were the judgments of "outsiders,"
people who had not experienced the myriad fascinations of Baghdad
and Baghdadis. They had no knowledge of the impact Jesuits made
on students as well as their families, Muslim as well as Christian.

In addition to the impact on their charges, Jesuits also
impacted Baghdad society. The opportunities provided to make
contributions in education were many and the response of the
Jesuits was praiseworthy. The development of an English program
especially geared to Arabic speaking students was one instance; a
course in religion tailored to Iraqi Christians was another. And

T xv T

T Introduction f

the case of Fr. Guay who turned a side interest in architecture to a
full-time occupation is the most fascinating of all. He designed and
executed most all of the buildings. The two Jesuit campuses - low
cost, functional architecture reflecting the periods of Iraqi
history from Babylon up through the Muslim period. The Jesuit
impact certainly went beyond the walls of the two schools.

It is hard for a foreigner to blend fully into a different culture
but the attempt was made and was appreciated. Fr. Richard
McCarthy became one of the well-known Arabic preachers in the
Christian community and established a reputation for his
education in Muslim theology among the learned men in Iraq.

Even apart from these singular examples there was a general
satisfaction among all the Jesuits from the work they were engaged
in, from the rapport with both Muslims and Christians, from the
many little helps they were able to offer to so many, and from the
experience of learning from a very different culture. Perhaps it
can all be summed up by the fact that the Iraqis are a happy,
hospitable and unsophisticated people, frank, warm and forthright
in expressing appreciation as well as disapproval.

Working in Baghdad did not require some fierce determination
rooted in totally supernatural motives. It was enjoyable to work
in Baghdad. But there were problems, springing mostly from the
limits which come from being a foreigner. The Jesuits could serve
the Christian poor, but the Muslim poor were beyond their reach.
The Jesuits tried to foster social responsibility but had to beware
of entering into the area of politics.

From the beginning there was strong hope that before too many
years there would be Iraqi boys in training to be Jesuits. They
would complete the process begun and the Society of Jesus would
become an integral part of the Iraqi scene. Vocations were
numerous, but only a few had the stamina and persistence to
overcome parental opposition and social pressures to follow
through on their original desire.

Also the desire to help the Church directly become a reality
when the Jesuits assumed responsibility for the Chaldean Minor
Seminary in 1964. The Jesuits could complement the work of
training priests done for nearly a century by the French
Dominicans. At the same time Jesuits were becoming involved in
the direction and training of Iraqi Sisters. These new
ramifications and work with Iraqi Christian youth which had been
going on for some time in conjunction with the Carmelites seemed
to auger well for the future of the Church and for Muslim-
Christian relations.

The Jesuits had overcome in part their foreign origin and had
identified with the church in Iraq and with the Iraqi educational

f xvi f

T Introduction f

system. But there was always the awareness that at anytime the
Jesuits might be asked to leave. They were guests of the Iraqi
Government. Each year they had to renew their permits for
residence in Iraq, and every wave of anti-American feeling which
blew across the Middle East was a threat to their continued
existence.

The revolution of 1958 and each succeeding revolution was a
crisis of sorts. Each succeeding government studied the question of
"foreign" schools; each time Baghdad College and
Al-Hikma University were judged beneficial to the country and
their work went on - until the traumatic crisis of June 1967
when the Israelis took over Arab territory and displaced more
Palestinian refugees. The wave of anti-American feeling reached
new intensity because of the United States stance in the area and it
became clear that the continued presence of American Jesuits was
more tenuous than ever. For a time it seemed that the Jesuits
would weather this crisis as they had others in the past. School
and work went on for another year until a new revolution brought
to power a socialist government more interested in controlling all
private education. The government decreed that it would
administer Al-Hikma while the Jesuits continued to teach. The
Jesuits accepted the proposal and attempted to work in the new
framework for a few months until an extremist element in the
government decreed their expulsion from Iraq in November 1968.
A year later the American Jesuits at Baghdad College were ordered
to leave by the same group.

The expulsion was a disappointment and a shock of sorts, but it
was not unexpected, it was always a possibility during each of the
37 years the Jesuits worked in Iraq. All things are passing and
the usefulness of the American Jesuit contribution to Iraq was
nearing its end. It is difficult for a foreigner to play an active role
in the process of politicization and nationalization now gripping so
many of the developing countries. Without regretting the past or
prejudging the future, the Jesuits think the time has come for new
forms and different accents.

Reflecting on their work over the past 37 years, the Jesuits
feel it was all very worthwhile and they are grateful to the many
benefactors who made that work possible. It was an investment of
men and money in the process of human development. The yield
has been great if one measures results, not in financial terms, but
in terms of human growth and love and understanding.

John J. Donohue, S.J.

CEMAM (Center for the Study of the Modern Arab World)
4 May, 1994: St. Joseph's University in Beirut

T xvii T

Chapter 1

Civilization's Infancy
in Mesopotamia

17te Lord §od -planted a garden in Eden, to the 'East;

. . . the tree of lift also in the midst of the garden,

and the tree of the knowledge of good and evii

Qenesis 2:8-9

Early Mesopotamian cultures B.C.

Iraq has a history that fascinates anyone even slightly interested
in the civilized world, since civilization was born in the city-
states of Mesopotamia 6,000 years ago. To adapt one of Ben
Johnson's sayings: "To be tired of Iraq is to be tired of life". Here
one finds the first traces of agriculture and the trading that
ensued, the beginnings of organized religion, the development of
mathematical methods, the flowering of the arts and architecture.
Here is found the first form of writing and the beginnings of
literature (including the first story of creation and the flood)
which made possible the pursuit of knowledge and economic order
within an organized government. Later civilizations were all
influenced by Mesopotamia.

The cradle of civilization

It was Mesopotamia, the land between the Tigris and the
Euphrates Rivers, that hosted the legendary Garden of Eden - if it
existed anywhere. To emphasize this the ancient village of Al-
Qurna singled out a tree ("Adam's tree") with a sign - in Arabic
and English.

2 0 Chapter 1 Civilization's Infancy in Mesopotamia

On this holy spot where the Tigris meets the Euphrates this
holy tree of our father Adam grew symbolizing the Garden of
Eden. Abraham prayed here 2,000 years B.C.

Throughout Iraq loom
ziggurat temples dating
from 3,000 B.C. which
recall the story of the Tower
of Babel. One such ziggurat
is Aqar-Quf (a suburb of
present day Baghdad)
marking the capital of the
Cassites. In the south lie the
ruins of Sumer where were
found tens of thousands of
stone tablets from the
incredible Sumerian culture
which flourished 5,000
years ago. "The holy tree"

On some of these tablets, which were used for teaching children,
are found fascinating descriptions of everyday life, including the
first organized and detailed set of instructions on when to plant and
when to harvest. Also in the south lie the ruins of Ur from which
at God's prodding Abraham set out for the promised land. Here the
Akkadians introduced chariots to warfare. Nearby on the west
bank of the Shatt-el-Arab lies Basra which later became the home
port of Sindbad the Sailor. The Marsh Arabs (Ma'dan) are found at
the confluence of the Tigris and Euphrates in the south.

In the north of Iraq the gates of Ninevah (Ney-na-wah), the
Assyrian capital with their imaginative stone winged-bulls mark
the place where the prophet Jonah is said to have preached penance
to the wicked inhabitants, all of whom repented, much to Jonah's
chagrin. Later neighboring Mosul became the crossroads of the
great caravan routes. Kirkuk is the oil center of the north and
boasts of the tomb of the Old Testament prophet Daniel. The city of
Mosul has given us the cloth that bears its name "muslin" as well
as building materials, alabaster and gypsum cement with its
remarkable strength and rapid-drying properties.

In the middle of Iraq lie the ruins of Nebuchadnezzar's Hanging
Gardens of Babylon (Babel) close to the place where Shadrach,
Meshach and Abednego sang their hymn of praise in the midst of
the fiery furnace. Here Daniel read the mysterious Aramaic
handwriting on the wall "mene tekel peres" (counted, weighed,
divided) in the Aramaic or Chaldean language for Nebuchadnezzar
and under the later rule of Darius, the biblical Daniel sat

f Early Mesopotamian cultures B.C. 3

unharmed in the lions' den. The Old Testament "Daniel" story,
probably written between 167-164 B.C., was borrowed from
Babel and Persian literature and adapted for Jewish readership.

Judaism had been a presence in Mesopotamia since the
Babylonian captivity from 586 to 538 B.C. Nearby, Xenophon and
his 10,000 fought against the Persians and in 1700 B.C.
Hammurabi composed his famous collection of laws. After
conquering the world, Alexander the Great, at the age of 32 died an
untimely death at Babel in 323 B.C. The Sassanid settlement of
Selucia-Ctesiphon (Ma-da-in) boasted of a giant arch (the only
remnant of the palace still standing) which was believed to have
been the widest span of pure brickwork in the world. The Arch of
Ctesiphon (Taq-ki-sra near Baghdad) testifies to the skill of its
third century builders.

Ml Ararat
Ninevah \Q Qurna

Mosul
Erbil
Kirkuk
Rutbah
Baghdad
Babylon
fr

11 Basrah

12 Ctesiphon

13 Sumer

14 Marsh Arabs

15 Aqar-Quf

16 Karbala

17 Najaf

Saudi Arabia

Mesopotamia, land of the twin fivers.
The Tigris hosts Iraq's 3 main cities:
Mosul, Baghdad and Basrah

Early science

In History Begins at Sumer, Kramer tells of the third
millennium B.C. Sumerian astronomers living along the Tigris
River who noticed that there were roughly 360 days in the year.
The missing five days were declared occasional holidays. This

4 £}: Chapter 1 Civilization's Infancy in Mesopotamia

number 360 was very convenient since it was divisible by many
smaller numbers, so they divided each day into 360 fifes/?, which
were later changed by the Babylonians to 24 hours with two levels
of subdivisions. Present day use of minute and second is traced to
the Latin translations of the Babylonian designations for these
subdivisions: small bits (minuta -> minutes) and secondary
small bits (secunda minuta -> seconds).

Around 2400 B.C. the Sumerians developed an ingenious
sexagesimal system to represent all integers from 1 to 59 using

59 different patterns of wedges (cunei . . . cuneiform) which were
usually imprinted in soft clay and later hardened. Integers from

60 to 3600 were then represented by a different symbol for 60
which was combined with the other 59 patterns. Like our decimal
system it was positional so that the successive symbols were
assumed to be multiplied by decreasing powers of 60. For
instance, the number 365 in the decimal system would, in the
sexagesimal system, be written 6 5 (=6 times 60 + 5 times 1),
just as 65 in our decimal system of base ten means 6 times 10
plus 5 times 1.

An adventuresome, determined and curious reader with a
calculator can verify that the Babylonian number 4 2336
(equals {4 times 60 times 60} + {23 times 60} + {36 times 1})
represents 15,816 in our decimal system. In their grasp of the
workings of arithmetic the Babylonians were far superior to the
Greeks of later centuries. The latter used letters for numbers (so
888 would be co7ir|) and they would have trouble multiplying a
simple problem like 12 times 28 which would be i(3 times ktj.
The multiplication rules for letters were beyond the reach of an
ordinary person.

Kramer uses as his main source the content of tens of thousands
of Sumerian tablets, uncovered in this century from 1902 on,
which date back to 2,400 B.C. and reveal a rich literature long
before Greek civilization. These remarkable tablets gave us the
first Farmer's Almanac filled with astronomical and mathematical
data, proving that Sumerian schoolboys were learning the
Pythagorean theorem 1,800 years before Pythagoras (circa 585-
500 B.C.) was born. In this mainstream of our own cultural
background, the Mesopotamian civilization, a fortuitous event in
the evolution of arithmetic symbols occurred through the adoption
of Sumerian "cuneiform" symbols by the Akkadians to represent
their Semitic language as it became more popular in Mesopotamia.

f Later Mesopotamian cultures A.D. f 5

Later Mesopotamian cultures A.D.

Christian presence since the first century

Iraq's Christian community dates back to Apostolic times. In The
Nestorians and Their Muslim Neighbors (p. 24), John Joseph
relates the traditions claiming that the Apostles, Jude Thaddeus,
Bartholomew and Simon first planted the Christian faith in the
north of Iraq. Also he notes the belief that St. Thomas stopped in
Mesopotamia on his way to India. In the third century the
Nestorian and Jacobite Christians became the most important
advisors to the rulers of Mesopotamia. Their influence and ability
to spread Christianity lasted for centuries.

The dominant rite now is that of the Chaldean Catholics. Others
represented to a lesser degree are: Jacobites, Syrian Catholic,
Armenian Orthodox, Armenian Catholic, Greek Orthodox, Greek
Catholic (Melkite), Nestorians and Latin Catholic. The totality of
Christians constitutes a small minority of less than 5% of Iraqis.
The multiplicity of rites, however, in this small minority has led
to friction, jealousies, and disputes which have prevented the
Christian presence from being an effective Christian witness.
After Vatican II, however, there has been a marked growth of the
ecumenical spirit.

Three major seminaries were founded in Iraq during this
century. One is at Dora just south of Baghdad and two are in
Mosul, St. Peter's for the Chaldeans conducted by Chaldean priests
and St. John's Syrian Seminary conducted by French Dominicans
who also run a high school in Mosul. The Chaldean Sisters are the
Daughters of the Immaculate Conception who had a number of
schools for girls. In the first part of this century native
Dominican Sisters ran 10 schools with 2,500 students. Chaldean
Antonian monks in the monastery of St. Hormiz near Alqosh and the
Carmelite Fathers do parochial work.

In the early days of the Society of Jesus while St. Ignatius was
still alive, Jesuits passed through Baghdad on their way to the
China mission. Recorded in the Monumenta Historica Societatis
Jesu are the travels of Jesuits Gaspar Barzee and Raymond
Pereira sometime between 1549 and 1567 and later Nicolas
Trigault between 1612 and 1614. During the 17th century
several dozen Jesuits made such a journey including one of the
greatest Jesuit missionaries, Alexander de Rhodes, who labored in
Indochina and whqeventually was buried in Ispahan, Iran. Jesuit
Brothers Bernard Sales and George Berthe died in Baghdad in
1661 and 1664. During this century the time had come for the
Jesuits to return to Baghdad.

6 Oi Chapter 1 Civilization's Infancy in Mesopotamia
Islamic civilization

In the seventh century came the Muslim Conquest and the
Baghdad Caliphs had more to offer than Sindbad, Scheherazade with
her 1,001 stories, Aladdin and his wonderful lamp, Ali Baba and
the forty thieves. The city of Baghdad became a center of Muslim
power, the capital of the Abbasid Empire for five centuries
(750-1258 A.D.), and the center of a flourishing Arab culture.
In 1232 A.D. the Caliph Al-Mustansir founded, in the middle of
Baghdad, Al Mustanseria, one of the earliest universities.
However, later in the 13th century Baghdad was plundered by the
Mongols and stagnated for centuries.

Baghdad then endured four centuries of Ottoman domination and
mismanagement which ended with the British occupation following
World War I. After this long ordeal Baghdad grew steadily into a
modern city, especially after World War II. Among the significant
events which shaped modern Iraq were the discovery of oil, the
establishment of the Hashemlte Monarchy, the overthrow of this
same Hashemlte monarchy and the establishment of the Republic
in 1958.

The majority of Iraqis are Arabs. There is a large minority of
Kurds and a lesser percentage of Turks, Iranians, Chaldeans,
Assyrians and Armenians. According to the 1965 census about 95
percent of the eight million (in 1990 eighteen million)
inhabitants were Muslims. The Muslims of Iraq are divided into
Sunnites and Shiites, with the latter forming the majority.-
Southwest of Baghdad lies Najaf and the city of Karbala which is
the shrine of the imam El-Hussein ibn Ali and an important
pilgrimage site for Shiites.

About the middle of the ninth century Bait Al-Hikma, the "House
of Wisdom" was founded in Baghdad which combined the functions
of a library, academy, and translation bureau. A very conspicuous
creative work of the Arabs lies in mathematics and astronomy.
Arab astronomers have left quite a discernible impact on maps of
the heavens and given us such words as azimuth, nadir, and zenith.
Our mathematical vocabulary includes such borrowed terms as
algebra, algorithm (from al-Khwarizmi), cipher, surd, and sine.

The "House of Wisdom" turned toward the ancient Babylonians in
order to return to primary sources instead of relying on Greek
translations. It continued for several centuries and eventually
took in boarding students from Europe and all over the known
world. Bait Al-Hikma flourished long before Paris, Salamanca,
Bologna, Prague, or Oxford.

f The Jesuit Educational Commitment 7

The Jesuit educational commitment

On many Jesuit campuses in the world one will find buildings
with the same unpronounceable names of Jesuit scholars and
saints. It takes little effort for a student of culture and
scholarship to discover the Jesuit influence on poetry,
philosophy, geography, art, drama, ballet, science, mathematics,
politics, theology, asceticism, education, religious freedom and
history. Today the Jesuit Society has 24,400 members (4,700 in
the U.S.) in 1,825 houses, in 112 countries.

Jesuits as scholars and explorers

Jesuits have always been explorers, scholars and educators.
They came to Brazil in 1565 and by 1615 they had five
colleges/universities in Brazil. And long before the pilgrims
arrived in Plymouth in 1620, the Jesuits arrived in Florida in
1566. Their foray into Paraguay in 1588 which was celebrated
in the movie "The Mission", lasted for 160 years and resulted in a
massive collection of 57 settlements run for and governed by
113,000 Paraguayan natives where Jesuits taught them how to
live together in security and in comfort while defending
themselves against the Spanish slave traders. By 1700 this
Paraguayan civilization was so advanced that they were printing
their own books and were writing music that competed with the
Gregorian Chant.

John Jacques Rousseau, hardly an admirer of the Jesuits, called
it one of the most altruistic ventures of human history. This noble
enterprise was destroyed by the Spanish King Charles III in a
brutal massacre in 1767 because the Jesuits had prevented the
Spaniards from kidnapping the natives for their profitable slave
trade.

> x"- - - .'Tnc«itana#io.-Ucoac» o* Kino

t ^^-^ V.jZI v,1

Explorer Eusebio Kino and Saint Ignatius Loyola
Over 400 stamps (40 countries) commemorate Jesuits

Two of the fitly statues in Statuary Hall in the Capitol in
Washington, D.C. are Jesuits: Eusebio Kino and Jacques Marquette.
Five of the eight largest rivers of the world were first charted by

8 ;0 Chapter 1 Civilization's Infancy in Mesopotamia

Jesuit explorers and the border between Russia and China was
plotted by the Jesuit Ferdinand Verbiest 300 years ago. Jesuits
have been working in Russia for four centuries, many were jailed
by communists in this century, some of whom today are being
considered for beatification. China recently announced that a
monument to the famous Jesuit scientists of the 17th century will
be erected in Zhaoqing - China of all places! Since 1948 China
jailed 120 Jesuits. In fact, no other religious order spent as
many man-years in jails as the Jesuits have.

Jesuits as educators

Through the centuries many Jesuit scholars have impacted
society in every intellectual pursuit, but especially in the field of
education. Some find it curious that historians place Ignatius
Loyola with the world's great innovators of education from
Socrates to Dewey. It was Ignatius' original plan that his
energetic, well-educated men form a band of roving missionaries
like Francis Xavier who would preach and administer the
sacraments wherever there was the hope of accomplishing the
greater good. It soon became clear to Ignatius, however, that
schools offered the greatest possible service to the church. He
realized how critical changes in a whole society could come
through education, so he revised his original plan and became an
enthusiastic champion of systematic education.

From the very beginning these Jesuit schools became one of the
most influential exponents of Catholic reform, and this novel
Jesuit enterprise was later called "a rebirth of the infant church".
But this is not the reason why institutions like the Sorbonne in
Paris and Columbia University's Teachers' College in New York
City engraved "Loyola" on their walls. Ignatius' particular
contribution to education was the fact that he realized education
was not an end in itself but rather a means to lead the student to
care about other human beings. The genius and innovation he
brought to education came from his Spiritual Exercises whose
object is to free a person from predispositions and biases, thus
enabling one to make free choices. They are based on the premise
that people who are free enough to say that the world is good, will
ji^g^ ^ 38006351 r^L recognize their own goodness and
flljwill live happy and fulfilled
J:JP lives and be more concerned
''• 33 about fellow human beings.

ts fiT\i?^ Jesuit physicist Roger Boskovich

^ —~ „^^^^^^§$2fAA W W;^ on a recent Croatian banknote

f The Jesuit Educational Commitment 9

Ignatius infused this ideal of service into the existing pattern of
humanistic education and then fashioned these into an orderly
process. The norms of instruction, known as the Ratio Studiorum
or plan of studies, established certain basic characteristics for
the Jesuit program which included a respect for the varying
capacities of students. The organizational genius of Ignatius and
his followers, focusing on the individual, stabilized classical and
scientific studies gave them a popularity which even Erasmus was
not able to achieve. Ignatius' innovations were perpetuated by his
followers so that two centuries later in 1750 Jesuits operated
740 endowed Jesuit schools across Europe - all free of charge -
paid for by benefactors and the state. Jesuits were called the
schoolmasters of Europe during these centuries, not only because
of their own schools but also for their pre-eminence as scholars
and for the thousands of textbooks they composed.

Jesuit success in education

Among the characteristics which contributed to Jesuit success
and to a new international educational style, John O'Malley, S.J. in
his book The First Jesuits includes the fact that the schools
welcomed students from every social class. Also they borrowed
the insistence on self-activity which reflected the plan of the
Spiritual Exercises. Jesuits sponsored a clear, coherent, and
basically simple religious program, adaptable to students of
different ages and backgrounds which sought to move the student
beyond merely pious practices to an inner appropriation of ethical
values. They used confraternities such as the Marian Sodalities to
further articulate their religious program. All of these
characteristics later became quite evident at Baghdad College,
consisting not only in written compositions and oral repetitions in
the classroom, but also in plays, disputations, and other spectacles
open to the public.

The Jesuits were on the whole better educated and motivated
than most pre-university schoolmasters almost anywhere in
Europe. Further, they tried to influence their students more
by their example than by their words. They repeatedly
inculcated in one another the importance of loving their
students, of knowing them as individuals and of enjoying a
respectful familiarity with them. Whenever these ideals were
achieved, they were crucially important in contributing to a
school's success. Failure to achieve them would perhaps be
even more telling. The blend of these features resulted in all
educational programs that in some parts of Europe appeared as
an improvement on practices already in operation, in other
parts as a stunning innovation. (O'Malley, 1993, p. 226)

10 O Chapter 1 Civilization's Infancy in Mesopotamia

The network of Jesuit schools

This largest of all religious orders and largest missionary
society in the Church educates 1.5 million students. Today there
are 90 Jesuit colleges in 27 countries. In the United States the 28
Jesuit colleges and universities have over a million living
graduates. There are also 430 Jesuit high schools in 55 countries
(46 are here in the United States). In these schools the Ignatian
system of values has attracted exceptionally competent faculty and
highly qualified students who form a Jesuit network in pursuit of
the same goals.

Graduates of Jesuit schools are expected to make mature
commitments to values and should acquire the self-discipline to
live by these values. They should tolerate diversity of perspective
and have a critical respect for their own cultural tradition. They
should have developed competence in the skills of analysis,
judgment and expression and be aware of their interdependence
with their fellow men and women. They should know that theirs is
a privileged position in a world where most people are poor and
oppressed by the conditions they live in. They should be "men and
women for others," that is, the good things, material and
spiritual, which they want for themselves they should want for
others too. They should be able to see in their own lives signs of a
transcendent life and means of access to it. In Jesuit schools the
Catholic tradition is nourished and there is a vibrant liturgical
life as well as a faith perspective that motivates students and
faculty to serve the marginalized.

Ignatian education, which began in 1547, is still committed
today to the service of faith, of which the promotion of justice is
an absolute requirement. Because of this, both Jesuit and lay
educators in Jesuit schools have been a thorn in the side of tyrants
for more than four centuries. Jesuits were often dismissed from
countries and frequently involved in awesome controversies. They
battled remote Roman clerics who during the "Chinese Rites"
controversy forbade Jesuits working in China to allow Chinese
converts to show traditional reverence for their andestors because
it seemed like ancestor worship. The ill-informed Roman decision
proved a disaster for the Jesuit effort to spread the faith. Jesuits
were a fearsome threat to the Spanish slave traders working in
Paraguay because they organized the natives into defensible
settlements as they had done for the Huron Indians in Canada a
century previous. One recent example is the murder by the El
Salvador military of the two housekeepers and six Jesuits who
were determined to promote justice and to spread the Ignatian
vision, teaching love and concern for others, which is the Jesuit
program.

Chapter 2

Beguiling Challenges Beckoned
Jesuits for Centuries

f

Ife reaf optimist is the one zoith the conviction that Qod fqiows,

can do and unit do what is best for mankind.

Christians must live for others.

Tedro Arrupe, SJ. (1907-1991) Jesuit Superior Qenerat

Early apostolic ventures in Mesopotamia

Various religious orders

The brief span of 37 Jesuit years at Baghdad College contrasts
with the centuries of Christian presence and was only the latest in
a long line of efforts made by other Jesuits and other religious
orders.

Members of the Dominican Order have been in the northern part
of Iraq since 1748 and the Carmelites came to Baghdad in 1623,
but, the Capuchins had been there before either order. The
ancient church of the Carmelites in the center of Baghdad, testifies
to the Carmelite's long tenure in Iraq. They founded Catholic
primary schools of high quality while attending to the pastoral
needs of the Latin Catholics. They founded the St. Joseph school in
1737. In the magazine Baghdad (May, 1971, #3), published by
the Ministry of Information, Dar Al-Jumhuriya calls attention to
a learned and dedicated Carmelite scholar and Arabist, Fr. Anastase
Maria of St. Elias, O.C.D. born in 1866, who published articles in

12 -Q Chapter 2 Beguiling Challenges Beckoned Jesuits

no less than 62 periodicals about the Arab World using 37 noms de
plume. The Arab Academy in Cairo elected him among its first
members in 1932.

Interest of the Jesuits in Islam

Ignatius Loyola was always interested in Muslims and dealing
with Islam remained one of his highest priorities. He wanted to
learn about Islam partly because Muslims controlled the Holy
Land, and he sent Jesuits to Egypt in 1550 when the Jesuit Order
was only 10 years old. There was a more profound interest in the
Middle East at the beginning of the 19th century with the
apostolate dealing mostly with dissident Christian groups but
always with an interest in Islam. There were numerous Christian
massacres, especially during the four centuries of Turkish rule
which ended in 1918. Jesuits had been working in Syria and in
Turkey, and before the Armenian massacre in 1915 Turkey had
11 Jesuit houses. Both the Jesuit General Wlodimir Ledohovsky,
S.J. and Gerhard Bowering, S.J. commented on the modern Jesuit
interest in Islam.

Worldwide, quite a number of Jesuits today have the
privilege of being teachers of Muslim students. The guiding
principle of a changing attitude toward Muslims on the part of
the Catholic Church in today's world can be found in the
declaration Nostra aetate of Vatican II. The document looks on
the Muslims with respect and recognizes their worship of the
one God, merciful and almighty, who created heaven and earth
and has spoken to human beings. It commends the Muslims for
their submission to God, their veneration of Jesus and Mary,
their moral conduct, and their life of prayer, fasting, and
almsgiving. It evokes the example of Abraham as a common
bond of faith and invites both Christians and Muslims to
overcome centuries of mutual hostilities and cooperate toward
justice and peace. The Church explicitly exhorts not only to
dialogue but also to collaboration with the followers of Islam.
"God's saving will also embraces those who acknowledge the
Creator, and among them especially the Muslims, who profess
the faith of Abraham and together with us adore the one God,
the Merciful One, who will judge men on the Last Day."
(Bowering, 1993, pp. 1-3)

St. Ignatius even thought of founding colleges for this
purpose in Sicily and Malta where future missionaries could
devote themselves to the study of the Arabic language; if the
Society had permitted it, he would very gladly have given the
last days of his life to this peaceful and apostolic Mission. ... I

T Early apostolic ventures in Mesopotamia ' 2

have determined to establish at Rome in the Pontifical Oriental
Institute a scientific center dealing with questions relating to
Islam. (Ledohovsky, 1937. pp. 719-723)

Baghdad was a very important center in the Muslim world, near
Najaf and Karbala and with Muslim dominated countries for
hundreds of miles in every direction. At the request of the Vatican
in 1850, two Jesuits joined a caravan heading for Baghdad to
investigate the feasibility of starting a school there. Their caravan
having been robbed during each crossing of the Syrian desert, they
notified Rome that the time was not yet opportune to embark on
such a project. Shortly after many Jesuits were killed by the
Druzes during the 1860 massacre of Christians in Syria.

Interest of the Jesuits in other Christians

The Jesuits had always been convinced that the Oriental
Christians themselves are the most effective apostles of the faith
when they present a vigorous Christianity to the Muslims. This
they certainly had accomplished in the sixth through the ninth
centuries when they preached the faith in a campaign that extended
to China and included the countries in between. This is related in
the book Nestorian Documents and Relics in China by P. Y. Sacki.

In his History of the Jesuits, Bangertrelates the Jesuit efforts to
bring about the reunion of Catholic and Orthodox Christians in
spite of the fact that a war-torn Middle East had made
communication between the Maronites and Rome a practical
impossibility for centuries. For one of the early missions Pope
Gregory chose two Jesuits. Tommaso Raggio and Gianbattista
Eliano, both Hebrew and Arabic scholars. They made their report
to Rome in 1580 and Pope Gregory was so delighted by the success
of the mission, he founded in Rome the Maronite College and placed
it under the supervision of the Society of Jesus. Pope Gregory
depended on the Jesuits to continue these delicate discussions with
other groups but these later efforts were less successful.

In March, 1583. three Jesuits, counselors to Bishop
Leonard Abel, left Rome to meet with leaders of the separated
groups. These and other Jesuits who followed held conferences
in many of the ancient cities of the Levant, but they were
dealing with men who were custodians, and consciously so, of
old and not readily discarded traditions which reached back to
the days of Nestorius and Dioscorus. Success, which often
seemed within their grasp, eluded them like a wraith. The
patriarch of the Jacobites was willing to accept papal
supremacy but not the decrees of the Council of Chalcedon: the
patriarch of the Armenians made a profession of Catholic faith

14 :0 Chapter 2 Beguiling Challenges Beckoned Jesuits

only to be haled to Constantinople and to have his decision
reversed; conferences with the Melkites at Damascus broke
down under pressure of the hostile Turk; the entourage of the
patriarch of Jerusalem resisted his desire to renounce schism;
in Egypt a new patriarch annulled the letter of submission to
Rome sent by Gabriel VIII; the patriarch Elias VIII of the
Chaldeans (in Mosul), after bringing the Jesuits to his
country, informed them that there was nothing to change in his
creed. Cairo, Mosul, Damascus, Jerusalem, Edessa, all became
for the Jesuits scenes of blighted hopes. (Bangert, 1986, p.
149)

Other Middle East Jesuit schools

Arab and French Jesuit colleagues had been conducting a
celebrated college in Cairo for more than a century along with
other missionary congregations and were working in the same
field. There was ample opportunity for Catholic education for the
Christians in Egypt, however, the Christians of Iraq were not so
fortunate. Their country, freed from 400 years of Turkish rule
after the First World War, was becoming the modern Kingdom of
Iraq, and Baghdad, as its capital was undergoing a tremendous
revival. There was not a single Catholic secondary school in the
country and it was to remedy that situation that Baghdad College
was established by the American Jesuits in the first place.

The Jesuit objective in Baghdad was to help form an active
Christian community through sound Christian education. At the
same time, by educating a number of Muslim young men they
would encourage greater tolerance and understanding of the faith,
which would work to the mutual advantage of Christians and
Muslims alike.

Though Muslims were admitted to Baghdad College, the
objectives of the mission never included proselytizing Muslims. A
loyal supporter of the Baghdad Jesuits, Boston's Cardinal Cushing,
never seemed to grasp this idea and expressed his opinion to his
Jesuit friends: "This mission has to be the biggest waste of money
and manpower in the history of the church - not a single convert
from Islam!"

Nonetheless, the Baghdad Mission always had a
special place in the affections of the New England
Province and a particular claim to its spiritual
and material support because the "Baghdadi
Jesuits" seemed to exemplify the spirit and the
traditions of the whole Jesuit Society.

S.J. seal

f Recent apostolic ventures in Iraq f

15

The ruins of Babylon

Recent apostolic ventures in Iraq

Petitions from the Baghdad Christians

As far back as 1921 the Chaldean Patriarch, Mar Emmanuel II
Thomas, who graduated from the Jesuit University of St. Joseph
in Beirut, petitioned Rome for a Jesuit college in Baghdad. Also
the Chaldean, Syrian and Armenian bishops together with Catholic
priests of the different Middle Eastern rites as well as the leading
Christian leaders of the country requested Pope Pius XI to send
religious to open a Christian secondary school for boys in Baghdad.
At the time only a few Catholic primary schools for girls and a few
small primary schools for boys existed. Pius XI thought the time
had come and passed the request on to Father General Ledochowski
who accepted the undertaking with its numerous responsibilities.
His first call was to the American provinces of the Society since
English-speaking Fathers were most needed and Americans were
more plentiful.

In his dissertation on the history of the early days of Baghdad
College, Charles Bashara describes good relations between the
Patriarch and the King which made the invitation to the Jesuits
more secure. He draws his data from the Chaldean Patriarch's
correspondence as well as from the New England Province
archives.

The Chaldean Patriarch, Msgr. Yusuf [actually Mar
Emmanuel II], described a [1931] visit of King Faisal I to
Mosul revealing his close connection to the King. "His Majesty
lent a very attentive ear to me and was quite satisfied with the
information which I gave him and, at the conclusion of our

16 Ci Chapter 2 Beguiling Challenges Beckoned Jesuits

interview I expressed to him the great attachment and
profound submission of the Christians and especially the
Catholics to the Iraqi Government, conforming to our holy
belief and to the recommendations reiterated by our August
Superiors and that as faithful subjects of His Majesty we did
not desire anything but the security of life, the preservation of
our rights and traditions, the free exercise of our religion, and
the personal statutes, at least as in the time of the Turks.

His Majesty assured me of the great regard which he holds
toward my humble person, his conviction of the loyalty of his
Catholic subjects and of his strong disposition to supply all of
our wants for the present and in the future. On the evening of
the 5th [of June 1931] the Patriarch was invited to join the
other notables of Mosul at the king's table and was given the
place of honor at Faisal's right hand. Faisal . . . said to me
with emotion: "Just as our forefathers tried to give unity to us
by their good intelligence and mutual services, let us do the
same for our grandsons and let us prepare them for a future
full of peace and happiness." Faisal's visit boded well for the
patriarch and his community, which escaped the massacre of
the Church of the East communities in 1933. Yusuf [actually
Mar Emmanuel II] was relieved to know that he enjoyed the
confidence of the king and with that, felt secure in pressing
Rome and the Jesuits to open the proposed school.
(Bashara, 1985, pp. 25-28)

Rome's response

What was needed to
begin such an enterprise,
more than the talents of an
educator and executive was
the wisdom demanded in j$f,

dealing with the leaders
and the diplomats of an
Arab country and of a
suspicious Muslim public.

Fr. Edmund Walsh, S.J.

f The 1931 arrival of the Proto-founder Fr. Walsh f 1 7
The 1931 arrival of the Proto-founder Fr. Walsh

Georgetown's Fr. Edmund A. Walsh, S.J. was chosen and sent to
Rome for initial briefing and then to Baghdad as a Vatican
representative. Pius XI emphasized with Fr. Walsh the dire need
of a Catholic college in Baghdad, but the project was faced with a
double difficulty, personnel and financial. Both agreed that the
personnel problem could be solved with the help of the Jesuit
Superior General and the second by using the reserves of the
Catholic Near East Welfare Association, a Vatican sponsored
foundation of which Fr. Walsh was both a fund-raiser and an
officer. Fr. Walsh had a practical plan involving the American
Jesuit colleges.

In order to profit by the present tendency of looking toward
America for direction and assistance, it would be highly
advantageous to place the school under the patronage and the
auspices of four high standing Catholic American universities
such as Georgetown, Fordham, St. Louis and Boston College.
This could be done by forming a corporation, an educational
association made up of one man from each of the universities.
The Father conducting the school would have full power to act
in the name of this corporation. The reputation and the
experience of the American universities would be a supporting
influence for the school as well as a guarantee of prestige and
of a high standard of studies. Moreover, in virtue of its
affiliation with American universities, the school could look
forward to them to assist in its development financially and
otherwise.

The Government of Iraq would also be awakened to the
realization that this particular part of its people belong to a
great international family. This arrangement would likewise
exclude any idea of a political protectorate. Its results would
be noticed in a purely moral order and hence should be very
effective. (Gallagher, 1959, p. 138)

Fr. Walsh arrived in Baghdad on March 7, 1931 and made his
contact with the Iraqi Government. The government had no
difficulty granting him permission to open a school of higher
education and agreed that starting with a secondary school made
sense. In a treaty which had recently been signed by the United
States and Iraq, Americans were granted full freedom for founding
and running schools in Iraq. It was not, however, until a year
later on March 5, 1932, after informing Iraq that the Iraq-
American Educational Association was ready to undertake

18 ip Chapter 2 Beguiling Challenges Beckoned Jesuits

operations, that he received the following cablegram, as a
confirmation of the one he had received nearly a year before but
had not made public. A similar letter to Fr. Rice is found in
Appendix D.

MINISTRY OF EDUCATION, BAGHDAD, IRAQ.

DATE 5/3/32 NO. 1350

To: Edmund A Walsh, Esq. S.J. Ph.D.,

Vice President, Georgetown University, Washington D.C.

Subject:- Permission to found a Secondary School.

Dear Sir,

Reference your letter of 14th January, 1931.
On 17th February, 1931 the following cablegram was
dispatched to you.

"Permission foundation Secondary School granted conditional
compliance with all Government requirements and
regulations".

We take this opportunity to wish you complete success.
Yours sincerely, Abdul Hussein Chalabi,

Minister of Education.

College vs. boarding house

The only sticky problem in Fr. Walsh's negotiations came
neither from the hierarchy nor from the government of Iraq but
from the Vatican's Oriental Congregation which wanted to start a
boarding house not a school. The Jesuits as well as Iraq's bishops
assumed that they were negotiating for a self sustained college
while the Oriental Congregation used the peculiar word "convitto"
or boarding house. Fr. Walsh's instructions from the Oriental
Congregation limited the Jesuit work to a boarding house for
students in government schools, apparently assuming that the
Jesuits were not up to the task of starting and directing a college
in Iraq. The Jesuits and the Iraqi bishops were shocked at the
Congregation's very restricted plan which was so beneath their
expectations. They were determined to have a secondary school
which would possibly pave the way for a later college and
university.

Fr. Walsh visited not only Baghdad but Mosul and Basra. He
found the Christian leaders unanimous in demanding a school not a
boarding house. Fr. Walsh represented the wishes of Iraq's
bishops to the Congregation in a very forceful manner. The
Oriental Congregation bowed to the wishes of the Iraqi bishops and
reluctantly allowed the college to go forward. They did not take the
reversal of their plans graciously, however, and blamed Fr. Walsh
for being unwilling to settle for a mere boarding house. As a

T The 1931 arrival of the Proto-founder Fr. Walsh f 1 9

result he was excluded from further business between the
Congregation and the mission. In fact the plans for Fr. Walsh to
lead four Jesuits to Baghdad to start the school were changed by the
Oriental Congregation. Furthermore, the Congregation saw to it
that the funds to start the school were not given directly to the
Jesuits but were tunneled to them through New York's Cardinal
Hayes. It was Cardinal Hayes who informed Fr. Walsh that his
part in the project was over and done.

Fr. Walsh not only had to cope with Roman bureaucrats but
during his journey to visit the Bishop of Mosul he met the head of
a tribe associated with satanic influence. The head of the tribe
measured his wealth in the number of his 5,000 sheep. He asked
how many sheep the great White Father in Rome had. His eyes
widened in awe and/or disbelief when Fr. Walsh answered: "about
320 million".
The Iraq-American Educational Association

As a result of Fr. Walsh's report, the Presidents of eight
American Jesuit colleges formed an association to sponsor and aid
the educational work in Iraq. This corporation acted as a sort of
holding company, to offer both moral support and representation,
if such should be necessary. These eight institutions were: Boston
College, the University of Detroit, Georgetown University, Loyola
University in Chicago, Loyola University of New Orleans, St. Louis
University, and the University of San Francisco. For some reason
Aloysius J. Hogan, S.J., President of Fordham University, decided
not to sign, so Fordham was not involved in the association.

This association was later replaced by the Iraq American
Educational Association, duly registered with and approved by the
Ministry of Interior in Baghdad. The legal certificate for the
incorporation of the Iraq-American Educational Association is in
the files of the Recorder of Deeds of the District of Columbia, dated
April 9, 1932. A replica of this certificate with the names of the
participants is found in Appendix D. One significant item in this
particular document is that the term for which the corporation is
organized is perpetual. The actual Incorporators were W. Coleman
Nevils, S.J., Edmund A. Walsh, S.J., and Joseph A. Farrell, S.J.,
who were, respectively, the President, the Vice-President and
the Treasurer of Georgetown University at that time.

Ever since Fr. Walsh had left Iraq, had reported to the Oriental
Congregation and had visited Pope Pius XI and after all the Church
and government permissions were in place, the bishops of Iraq
were impatiently awaiting the arrival of the Jesuits from
America, writing letters urging them to hasten their coming. In
January, 1932, the Chaldean Patriarch of Babylon, Mar
Emmanuel II Thomas wrote:

20 0

Chapter 2 Beguiling Challenges Beckoned Jesuits

Not only many Christians, but notable Muslims as well, are
asking 'Where is Father Walsh? When is he coming to begin
the great work so necessary for the happiness and prosperity
of our people?' We have heard that Father William Rice and
four companions destined to begin the work in the Capital of
Iraq await only the authorization of the Iraqi Government to set
out for Baghdad, but after making inquiries at the American
Consulate here, and at the Office of the Minister of the
Interior, we can get no confirmation of the rumor. (Gallagher,
1959, p. 140)

They did not have long to wait. At this same time the American
Jesuit provincials were busy picking four suitable men for the
job. As for the authorization of the Iraqi Government, they
anticipated no difficulty and left America without clearance sure
that it would eventually arrive. They were right, it did.

^*S

The famous mosque of Kadhimain, near Sulaikh

Chapter 3

Jesuits, Iraq and Iraqis

all in Their Youth

During the Thirties

Three things are necessary for the salvation of man:

to fqiow what hie ought to believe;

to know what he ought to desire;

and to fqiow what he ought to do.

St. Thomas Aquinas: Two Precepts of Charity [1273]

The beginnings of the Jesuit endeavor

Baghdad in 1932

To get an idea of Baghdad's geography in 1932 and the intricate
maze of streets which the early Jesuits encountered, one has
merely to read the wonderful account written on the 25th
anniversary of Baghdad College in an article entitled Baghdad In
the Year 1932 which was written in Arabic by Zuhair al-Dhafir,
Baghdad College '52 -'57 and which appeared in the 1957 Al Iraqi
Yearbook on pages 6 and 7 in the Arabic section. It was translated
by David Leon. In comparing his time (1957) with the birth of
his country (and of Baghdad College in 1932) Zuhair was
demonstrating the rapid progress of his country. Part of his essay
is reprinted here. A map of the city with a detailed description of
19 sections of the city can found in Appendix D.

Baghdad, after World War I, could be described as having a
very poor and inadequate infrastructure. At the time, Baghdad
was under the rule of the Ottoman Empire, the government
then permitted al-Rashid street as it is known today, to be

22 Cl Chapter 3 Jesuits, Iraq and Iraqis all in Their Youth

used only for military purposes. It stretched from Eastern gate
to al-Muadham gate. As for al-Karkh area situated on the other
side of the Tigris River, there were hardly any streets, except
a narrow winding street that started from the old bridge to the
train station at the west end of al-Karkh area. There was also
another street which ran from the train station heading
towards Kadhemiya. The situation remained the same until the
year 1930, when some landlords from al-Orfaliya district at
Eastern gate, began to lease their lands as small lots on which
adjacent houses were built mostly according to eastern style
resembling Baghdad's old houses, with the exception of having
a relatively upright position and straight streets.

In 1932, Baghdad did not have any expansion whatsoever in
its side-streets, except for al-Rashid street. However as for
Ghazi and Shaikh Umar streets, they were constructed after
this period. Also in Baghdad in 1932, large buildings,
universities and theaters did not exist up until the period
before World War II and shortly thereafter. During the years
1932 and 1933, many peasants migrated to the city of Baghdad
when the countryside was hit by agricultural hardships while
on the other hand Baghdad was witnessing expansion in the
housing sector.

Furthermore, a great number of tribal sheikhs whose
special circumstances compelled them to stay in Baghdad for
long durations, decided later to move their domicile from the
countryside to the capital on a permanent basis. ... In 1932,
Baghdad did not have fixed bridges. The bridges were very
narrow, weak and were constructed on small steel pillars.
Often times these bridges would weaken during the flood season
and break apart which would result in obstructing people's
interest and delaying traffic. These bridges had to be raised and
lowered daily to let large sailboats pass up and down the river.
(1957 AS Iraqi Yearbook, Zuhair al-Dhafir '57, pp. 6,7)

The arrival of the founders

After the decision was made by Rome and by the American
provincials to start the school in Baghdad the next step was to find
Jesuits to do the job. The provincials decided to start with one
man from each of four provinces. Their choice of these Jesuits
was quite intricate, seeking men who could be spared from local
apostoiates, who knew several languages, who had experience as
educators and who were outgoing and self-sufficient. It is curious
that a minor criterion seemed to favor men whose names sounded
"American" - whatever that could have meant.

The choices finally were: the superior, New England's Fr. Rice
(whose father's French Canadian name Raiche had been changed to

f The beginnings of the Jesuit endeavor f 2 3

Rice) and Chicago's Fr. Madaras who arrived in Baghdad in early
March, 1932, and were joined a few months later by New York's
Fr. Coffey and California's Fr. Mifsud. The fact that the names of
all four men had Arabic meanings had nothing to do with their
selection: Rice = president, Madaras = school, Coffey = enough!
and Mifsud = corrupter. Later Fr. Mifsud discretely changed his
name to Fr. Miff which had no meaning at all. Within a few years
the Iraq Mission was almost entirely made up of members of the
New England Province. Until 1960 the Rector of Baghdad College
was also the Superior of the Mission.

The first entry of the Baghdad
Mission (Missio Iraquensis)
which appeared in the New
England Province catalog came in
the 1933 edition. The catalogs
were published in January and so
were four months behind the
school schedule (September -
May). Translated, here are the
assignments (which were
sometimes rather vaguely
expressed in Latin) of the earliest
Baghdadi Jesuits during the first
four years. The 1933 catalog
revealed what the four founders
taught and what jobs they had.

The four Jesuit Founders

Fr. W. Rice Superior French Apos. Prayer

Fr. E. Madaras Minister Fourth year Drama

Fr. E. Coffey Principle Fourth year Sodality

Fr. J. Mifsud Discipline Fifth year Choir

In the following year the 1934 catalog added three names.
Fr. A. Wand Minister History Librarian

Fr. J. Merrick Counselor Science & Mathematics
Fr. J. Scanlon Second year

In the next year the 1935 catalog added only one name.
Fr. F. Sarjeant Fifth year Drama

In the following year the 1936 catalog added seven names
including the first Jesuit Scholastics (those not yet ordained)
and the first Jesuit Brother (Br.). Frs. Scanlon's and Coffey's
names were deleted since they were reassigned to other jobs.
Fr. F. Anderson French Drama

24 Ci Chapter 3

Fr. V. Gookin
Fr. C. Mahan
Mr. W. Casey
Mr. J. Connell
Br. F. McGuinness
Br. J. Servaas

Jesuits, Iraq and Iraqis all in Their Youth

Biol/Chem
English
History
Second year

Debating
(Study Arabic)
(Study Arabic)
Mechanic
Infirmarian

Jobs were interchanged: for instance the drama director and the
office of "minister" (the domestic administrator) seemed to
change often. Apparently tney were not very popular assignments.
These few men had other jobs which do easily not fit on this list.

One such assignment exam,
cand., not mentioned because
of lack of space, appears
after four names each year,
even when there were only
four men. It indicates the
level of optimism these early
Jesuits had, because the
expression "exam, cand."
assigns a man to examine the
credentials of students who
present themselves as
candidates for entrance into
the Society of Jesus. The
office was not needed for a
long time since the first
student to enter the Jesuit
Order was Stanley Marrow
who graduated in 1947, a
full 15 years after the first
Jesuits arrived.

Early Baghdad College students

Coinciding with Iraq's independence

The Jesuit enterprise started the same year that Iraq obtained
its independence after four centuries of Turkish rule followed by
14 years under the British. Iraq became a monarchy in June of
1921 when Faisal I was made King of Iraq and in 1932 Iraq
became a member of the League of Nations. The first 10 years
were difficult years for the mission as well as for the country.
There were many changes of government during this time; in fact,
seven internal insurrections occurred in the period 1937-1941.
In her book, The Modern History of Iraq, Phebe Marr refers to
this decade as "an era of instability." The Assyrian insurrection

f The beginnings of the Jesuit endeavor 2 5

and the subsequent deaths of many Assyrians (numbering
somewhere between 230 to 900) in the village of Sum'male near
Fiesh Khaboor (Pesh Kabur) and the looting of all 60 neighboring
villages in early August of 1933 furnish examples of this
instability.

Under the leadership of the 26 year-old Patriarch Mar
Sham'un, Assyrians were seeking the same Assyrian autonomy
which they enjoyed under Turkish rule. The Iraqi Army's defeat of
the "invincible" Assyrians gave the army prestige that it lacked
and allowed them to push through a conscription law which later
was to affect the fledgling Jesuit school. The brutality and size of
the massacre on August 4, 1933 brought worldwide attention and
caused the League of Nations to question Iraq's ability at self rule,
particularly regarding minorities. (Marr, 1985, p. 158) and
(Joseph, 1961, p. 203) This story is related by Fr. Madaras
and is found in Appendix D (Madaras, 1936, p. 172-3). It is told
in a very detached manner, being careful not to touch upon any
political overtones.

Iraq's early problems

After independence, unrest in the schools was not uncommon and
the demonstrations were not always clearly political. In his book
Iraq Between Two Wars (Simon, 1986, p. 109), Reeva Simon
tells of 50 students who went on strike in 1931, "alleging that the
problems given to them by their mathematics teacher were much
too difficult," and in 1937 and 1938 students left en masse when
they felt that the final examination in mathematics was too
difficult, demanding and receiving revised exams from the
Ministry of Education.

Further instability followed the sudden fatal heart attack of
King Faisal I on September 7, 1933 in Geneva which left the
throne to his 21 year-old son Ghazi who made clear his dislike
of the British. On April 4, 1939, King Ghazi was killed in a
mysterious car accident. The official version of his death has
always been suspected by Iraqis as a British concoction. The
successor to Ghazi was his infant son Faisal II, so a regent,
Abdul-llah was chosen who was both brother of Ghazi's wife,
Queen 'Aliyah, and also Ghazi's cousin. (Marr, 1985, p. 78)

Even though their first decade was an interesting one and political
intrigue seemed to surround them on every side, the early Jesuits
remained informed but detached, keeping their mission of
education of Iraqi youth their sole preoccupation.

26 0' Chapter 3 Jesuits, Iraq and Iraqis all in Their Youth

The locations of Baghdad College

During the 37 years following 1932 the Jesuit mission and the
country itself grew together from infancy to maturity. In these
37 years Iraq's population expanded from 3.5 million to 8.5
million while the Jesuit population grew from 4 to 61. Iraq's
secondary school (including intermediate) enrollment grew from
2,076 Iraqi students in three schools to 270,000 in 840 schools,
while the enrollment in the Jesuit schools increased from 120
students in rented houses to 1,100 students in nine buildings at
Baghdad College.

|Y7 ,>vi ■Vttn£- ^j^V MaP or Baflhdad In the fifties Indicating the locations of the three Jesuit houses:

Baghdad College BC, the language house of St. Joseph St.J and Al-Hikma AH

^The original location in the center of the city on Muraba street is marked M

rVA.

Along the Tigris River

During its first two years the school used two rented houses in
the center of Baghdad on a side street (Muraba St.) near the river.
The early days were described by Ramzi Y. Hermiz in excerpts
from the letters of Fr. Edward F. Madaras, S.J.

The school was located in rental property at 11/45 Muraba
Street on the left bank (east side) of the Tigris (Rasafa). The
school was made up of two houses ". . . which were not gems of
the builder's craft . . ." The classroom ". . . floors were of
rough uneven brick ... the rooms too small, the light not so
good, windows and doors were ill fitting . . . and when a dust
storm came up, the atmosphere was not pleasant . . . . " For

f The locations of Baghdad College T 2 7

athletic fields, there were two internal court yards; 25' by
40'. . . 375 boys had applied; 120 were accepted, becoming
107 at the end of the first year. Ages ran from 13 to 20, with
around 15 years an average age. There were 4 grades in first
classes: 5th & 6th Elementary, first and second Intermediate.
Besides the four Jesuits, there were five other teachers:
Father Sheiko (a Chaldean Priest), Mr. George Abbosh, Mr.
Razzouk Isa, Mr. Salim Hilantu, Mr. Walter Weirs. There
were classes six days a week, Monday through Saturday. The
school day was from 8:00 am to 4:10 pm winter time and 7:00
am to 1:00 pm summer. Within a few months, the Library
(with all books arriving as donations) became the best of its
kind in Baghdad. ". . . the boys were surprised to learn that
they could actually take home to read whatever book they
wanted, free of charge. . .". To many students, it was the first
time they saw ". . . real black boards, history maps, hygiene
charts, projectors, movie machines, and . . . individual arm-
chair seats. In the eyes of their Jesuit Teachers, the boys ". . .
have completely won our hearts. They study hard, they are
respectful, obedient, and well disciplined, as well as definitely
religious. (Ramzi Hermiz, Reunion VII Yearbook, 1990, p. 4)

In the amazingly short space of a few years Baghdad College had
substantially realized the primary purpose which had been
proposed in 1931 - to provide secondary education for Christian
boys. From the outset, however, its doors were open to Iraqi non-
Christians. The first advertisement to appear in an Arabic
newspaper described Baghdad College as "An Iraqi School for Iraqi
Boys." This policy and spirit were faithfully maintained, as was
also a high standard of academic excellence.

One of the first advertisements in English concerning Baghdad
College was carried in the Iraq Times September 10, 1932 on
the front page explaining the intentions and methods of the school.

BAGHDAD COLLEGE High School Department

A Select Secondary School for Boys conducted by

The American Jesuits Standard Academic Courses

SUPERVISED STUDY, PHYSICAL EDUCATION, REGISTERED INFIRMARIAN

Courses Offered in 1932-33: Fifth and Sixth Preparatory

First and Second Intermediate (High School).

For terms, apply to THE PRINCIPAL, Gelani St. 13/203

Hours: 10 a.m. to noon and 4 to 6 p.m.

Last application 9/17. Final Registration, 9/22-23.

The earliest notice presents a long explanation of the origin of

28

'Oi Chapter 3 Jesuits, Iraq and Iraqis all in Their Youth

the school and is found in Appendix D along with one of the early
report cards. Later advertisements were carried in the Iraq
Times. On September 13, 1937 it told of the preparation for the
Government Exams which reflected a later change in the
curriculum and one such is found in the appendix. Similar
advertisements were carried in Arabic papers.

1935 B.C. game of badminton

Real estate dispute

Some of the Christian families were anxious to help the Jesuits
find suitable property for the school. In October 1932, Fr. Rice
visited one of these families who owned property that they were
eager to sell. He inquired about the price and size of the property
but considered it too near traffic since there were plans for a
highway adjoining the property and also it was too expensive (@
$5 per square meter). It seems, however, that he was more polite
than he was clear in refusing the offer and gave a different
impression to the family. The family claimed that he promised to
buy the property and kept pressing the issue until the following
June.

The Apostolic Delegate insisted that Fr. Rice end the now public
dispute with the family so Fr. Rice called for a trial, being careful
to keep it within the Christian community. This trial was held on
June 9, 1933 at the Carmelite monastery with three Carmelites
presiding and a local Monsignor representing the Apostolic
Delegate present. The verdict was that Fr. Rice had not promised
anything and owed nothing to the family. This left him free to
concentrate his energies to continue the search which eventually
led to the purchase of the Sulaikh property.

Baghdad College moves to Sulaikh

In 1934 the school and Jesuit residence were moved out to
Sulaikh, four miles north of the center of the city. This Sulaikh

f The locations of Baghdad College T 2 9

site consisted of 25 acres with a 200 foot frontage on the east bank
of the Tigris. It extended back some 3,000 feet towards the
desert, widening out to 600 feet and had been purchased as a
permanent site for the school. A very large house in the
neighborhood, sufficient to accommodate both students and faculty,
was rented. Planning for the new school buildings began soon
afterwards.

The very earliest students of Baghdad College will remember
"the house on the river", the building Baghdad College rented
in Sulaikh and used for a time as both school and residence for
the Jesuits. Made of mud brick it enclosed a courtyard. It had
two stories, all of which opened out onto the courtyard with a
gallery around the second floor. The rooms were large enough
to serve as classrooms. There was no central heating so we
used portable kerosene stoves. The courtyard provided
recreation space, even a reduced-size basketball court. It was
there many basketball stars performed. And Fr. Frank
Anderson who one day was challenged to sink a basket from
center court, did so and when challenged again turned around to
sink one at the other end! He never tried it again! (Fr. Hussey)

The new property

/

The map of the property gives an idea of the early and late
Baghdad College buildings as they appeared on the scene. The
Jesuits occupied this 25 acre property (circumscribed by a wall
shown in bold print) in Sulaikh from 1934 to 1969. Nine major
buildings and some minor buildings were constructed. Other
buildings already existed and were used at certain times. The
property extended from the Tigris (west) to the desert (east). It
had been an orchard of olive, orange, apricot and date trees, many
of which had to be cleared for the buildings and the playing fields,
leaving a few olive groves and about 200 date trees. In the east
was the sadda, a 15 foot-high-dike, topped by a two-lane road,
surrounding the city to prevent spring flooding from the Tigris
overflow which was swollen by the melting snow in the North.
Baghdad College was the terminal point for one of Baghdad's
("Amana") bus lines. In 1953 the Jesuits unsuccessfully
attempted to enlarge their property about 11 acres by purchasing
neighboring plots, shown within dashed lines.

In 1938 the administration/classroom building was occupied
and the faculty/boarders residence was finished in 1939. In
1941 a brick wall of some 1500 feet was completed around the
property. The south wall was of mud but the eastern, northern
and western walls were impressive brick structures nine feet

30

?££ Chapter 3 Jesuits, Iraq and Iraqis all in Their Youth

high. It was customary to surround property with a substantial
wall on the premise that an absent wall signified the owner was
indifferent to what happened to his property and the produce it
contained. The 1938 administration/classroom building together
with a 1940 classroom annex contained 14 classrooms 20 by 24
feet, two classrooms 12 by 20 feet, a lecture room 20 by 24 feet,
a laboratory 24 by 52 feet (used for physics, chemistry, and
biology), a library 24 by 52 feet (with some 10,000 volumes),
rest rooms, a book store, and the principal's office. The
residence, contained 40 rooms, housed 15 faculty members and
48 boarders in separate wings, with dining facilities for the full
complement of faculty and boarders, numbering 90 in all. Two
rented dwellings a five minute walk away furnished living
quarters for six additional members of the staff and for 21
boarders.

V

' s y

r,

'// /

/ , ,'

R

garden of Rashld All al-Gailani

parcel of land which Jesuits :

tried to purchase (tmuccenfuiiy) ■ td a p

Bi0hd*d CoR*g* rotd

I.QQQfcct

>. > 'I / ) / ) / I / I )

Baghdad College property and neighboring homes
(borrowed from the memories of Michael Sittu, '59

and his brothers: Munther '60, Amir '56, Najah '56, George '52|
III,

garden of Hlkmat Sullalman

parcel of land which Jesuits
tried to purchase (unsucc«nfuily)

H

E F

K IJ

Slttu

Shakouri

Hlkmat Sullalman

Louis Bakos

Hasso

Daboul

Al-Amassl

Hlndo

Gergls

Hallak

Yousif

Flkrat

Police station

Rashld All al-Gailani

The property purchased in 1932 (looking north)
reached from the Tigris to the desert and was
surrounded by charming neighbors: 13 are listed.

As fate would have it, in the same year (1936) that ground was
broken for the erection of the first building, the enrollment fell
from 132 to 86 students because of complications arising from
the Military Conscription Law. This law provided that students
attending schools where no Iraq Government School Certificate was
required would not be exempt from conscription. Thereafter the
necessary certificate was required of each student entering

T The locations of Baghdad College f 3 1

Baghdad College, and once this was settled the enrollment climbed
again. In 1938 the new classroom and administration building
was occupied, and the extra space thus gained in the rented
building was used to accommodate some 23 boarders as a newly
opened boarding department.

By 1939 there were two main buildings: the administration and
classroom building, and a residence for faculty and boarders.
When it was realized that the old building along the Tigris River
which housed the boarders and the 10 Jesuits would not be fit to
live in the following year because it was falling apart and it was
too distant from the school, the new building was started. It was a
race between the final dissolution of the old building and the
opening of the new.

They did not expect the house to hold together until July 1
when they had to get out anyway, and it seemed as if they would
be living in tents for the following year. The annual threat of
flood was at hand - the river being up to the danger point. As
the brick kilns are in the desert - where the waters go when
the dike breaks - a flood would have held up our building. But
the danger dissipated and the building was finished in time. Fr.
Sarjeant explained to Fr. Murphy in Boston some of his
problems. "You may ask how we are going to move out of our
old house on July 1 when our new one will not be ready until a
couple of months later. Well we must for the contract expires
July 1 - and when you must do things, you find a way. We
shall move the belongings of the Fathers down to the school
building where they will stay until they can be moved into the
new one." (letter #232 5/15/39 from Fr. Sarjeant to Fr.
George Murphy Archives #510).

The earliest students had their own view of what effect the
"Fatheria" (as the Jesuit Fathers were called) had in their lives
and how they first perceived them. One of the earliest students
recalls how the transfer from downtown Baghdad to this
magnificent new Sulaikh property with its plentiful space effected
the sports programs. Even before the buildings were built there
was room for endless youthful exuberance, among the students as
well as among the Jesuits who often behaved like students.

I joined Baghdad College from the very first day of its birth
in the two adjoining houses in Baghdad in I932. I registered
with Fr. Coffey and started in the sixth grade. Fr. Madaras was
our home room teacher. Our activities that year were limited
to volleyball, basketball and handball. During the first two

32 CI Chapter 3 Jesuits, Iraq and Iraqis all in Their Youth

years at Baghdad College athletic events were limited to games
we were able to play in the courtyards of the school. Various
tournaments were arranged between the classes which
competed against one another. Handball was the most favorite
game and I can well remember the teams I captained in
basketball and volley ball. The College was later moved to
Sulaikh to a large mansion owned by the Gailani Family. The
place was huge, surrounded by gardens where students used to
sneak out during the break for a puff of a cigarette only to be
caught by one of the Fathers who was on duty strolling in the
yard. New grounds were made available to us about half a mile
away which eventually became the site for the new Campus of
Baghdad College. On these grounds we were able to play soccer,
and two new games the Fathers introduced to us namely,
American football and baseball.

Everyone was enthused to see the Fathers join in playing
football and baseball. These games became so popular that later
other schools came to watch us and then played baseball with
us on our fields. I remember very well that I had taken part in
all these games and captained a soccer team of my class. The
Fathers used to referee the games. Father Sarjeant was our
referee whenever I requested him. We also had running
contests, sack races, potato and spoon races, three legged races
and other ingenious games.

The Jesuit Fathers also introduced a new type of School life
that we were not used to before in the primary Latin School
(run by the Carmelite Fathers). Discipline was the
paramount rule of the day and left an everlasting effect on our
lives. Obedience and respect were the two other features that I
feel were instilled into us and which have been in the
background of everything I do, and which in turn I have passed
to our children. (George Rahim '37)

The Jesuits found themselves in the company of interesting
neighbors, one of whom was Hikmat Sulayman a minister of many
governments and survivor of numerous coups, he got along well
with the Jesuits and would send his two sons to the school. Other
neighbors seemed to pick on the new kid on the block, and wanted
the Jesuits to donate a section of their newly bought land to the
city for use as a police station. One of these was Rashid (Rasheed)
AN who would lead the revolt against the government nine years
later. Fr. Rice relates in his diary (11/2/34): "Serkis Abdeni
and Rasheed Ali want me to give a corner of our land for a police
station. They want the corner right in front, a most beautiful and
valuable piece. I have decided to contribute to the police station.

**

33

f The locations of Baghdad College

If I did not I would be losing the favor of our neighbors. They could
make things difficult, and at the same time the. have influence te
make things easy". The police station was later located along the
road to the desert.

rp Lii n

z

□

^ 1*

i

1

A quiet library scene

Another early problem at the new property concerned
transportation since roads out of the city were just being
constructed. For that reason a complete bus service for the
students was necessary and the Jesuits bought the necessary parts
and constructed the buses as they needed them.

The Villa in the North

An experiment with a villa house was inevitable due to the 120
degree heat of the Baghdad summer which was not peculiar to
Sulaikh, but felt in all of central and southern Iraq. It occurred to
the Jesuits that they would recuperate from the year's work and
their future work would proceed more smoothly if they retreated
for the summer. They inquired about a villa house in the cooler
northern part of Iraq. One possible location was in the village of
Inishk which they could have the use of for nothing. Fr. Madaras
led the Jesuit group and described the adventure.

It is an ideal spot. Near a waterfall and two or three
mountain streams that afford several swimming holes, it
commands a view of the valley for miles around. There they
unpacked, lived in a tent, and with our carpenter and some
hired help, began the construction of the qupranas, that is,
shelters which are wide open on four sides and have a roof of
leafy boughs supported by rough beams cut in the
neighborhood. They are safe because there is practically no
rain here in the summer in these mountains. Thev constructed

34 ;Q: Chapter 3 Jesuits, Iraq and Iraqis all in Their Youth

four of them; one a large open one with only one corner closed
in, to be used as a dining room and a recreation room, located
right beside a copious mountain stream; one rather large,
which we lived in for privacy and formed into cubicles and a
small chapel with two rough altars in it; one a kitchen and
storeroom; and one an out-house.

We were told when we were at Inishk that we would need
night guards. In our ignorance of the country we thought they
might just be trying to create jobs there, but we hired two
with rifles, each one receiving 25 cents a night. Besides we
had two large dogs. The fact that some thieves had entered the
town on the night of July 3, cut a hole in the wall of the village
chief's house while the family slept on the mud roof, and
walked off with about $400 worth of money, jewelry and
provisions made us feel that we might need the guards. On
Tuesday night, July 19, we had an armed attack.

The moon rose that night at midnight. We retired as usual at
ten and at eleven-forty we were rudely awakened by shouts and
rifle shots just outside the quprana. I could see the flash of
the rifles through the leafy walls of my room. No one stirred
in the house till the firing ended; then we got up to investigate.
The two guards pursued the robbers up the hill and fired again.
In a few minutes about ten villagers came up with rifles. Some
had circled the village on the far side, had seen the robbers in
the moonlight on the slope of the opposite hill and they fired a
few shots at them as they made off towards Araden. Do not get
alarmed over this - as there is no reason for alarm. We shall
take all the precautions necessary. And the Lord has sent a
special detail of Guardian Angels to watch over us - as is
evident from many happenings around this school.
The Jesuit Mission Magazine Nov. '38 XII #10)

Some of the terrain of Northern Iraq

f Post-Turkish education in Iraq f 3 5

Post-Turkish education in Iraq

The people of Iraq, called by someone, "a new world infinitely
old", are descendants from many races, professing varied
religious beliefs. Traditional education was within the given
religious communities, the famous Kuttab schools for the Sunni,
and the religious universities of Najaf and Karbala for the Shiites.
A 12th century philosopher, Al-Namari proposed five goals of
education: "learning pleases God and leads to eternal life; learning
is a companion in loneliness; learning awakens man's intelligence;
learning brings the esteem of others and finally learning leads to
wealth."

The Ottomans opened the first modern official secondary schools
in 1870 and by the turn of the century there were only about a
dozen with less than 2,000 (mostly Turkish) students.
Educational development would pick up so that in 1913, in
addition to the 83 government schools, there were some 20
private schools with about 5,000 students, the majority of these
students (some 3,000) were in the "Israelite Alliance" schools.
While the Ottomans held sway, the language for advancement of
course was Turkish. With the advent of nationalist sentiment the
young Turks placed more insistence on Turkish; the Arabs
reciprocated in kind and demanded instruction in Arabic.

Coping with this fact the young government found religious
minorities to be an intricate problem when Iraq attempted to build
up an educational system satisfactory to all classes. The
government schools, since 1920, have been open by law to all
students regardless of religion. A difficulty in building up a State
educational system was the language to be used. Previous to 1920,
all teaching was done in Turkish, a language alien to all students
except to the children of Turkish officials and to some areas where
Turks lived in larger numbers. After the Turkish occupation of
Iraq terminated, the official teaching language changed to Arabic.
With this change, and in a country that was largely illiterate, the
Ministry of Education had to build the foundations and the
superstructure of an educational system simultaneously, and in
12 years (1920-1932) under British supervision. They were
astonishingly successful. These difficulties experienced by the
government to build up a state system of education, were
multiplied for foreigners such as the Baghdad Jesuits who
contemplated opening a secondary school, to be followed by a
university in later years. On the other hand in 1931, Baghdad
was not a very promising place for outsiders undertaking a
project meant to develop into a permanent establishment.

By one of history's cruel ironies, the Arabs, who had nurtured

36 CI Chapter 3 Jesuits, Iraq and Iraqis all in Their Youth

the Muslim faith with which the Ottoman Turks were able to
conquer all of southeast Europe, were themselves to be engulfed by
the Turks as their conquerors. The dark era through which Iraq
passed from the middle of the 16th century up to the First World
War was the era of the Ottoman Turkish rule. The Turkish
language, foreign to Iraqis, was the medium used in the schools.
This, as well as other discriminating factors, kept almost all
Iraqis away from the schools.
A new secondary school program for Iraq

When the British took charge, they established another foreign
system of schools along the lines of the British program, and so
Iraq's secondary science curriculum was modeled after the "O"
level course in England. The secondary school program was first
published in 1926 and provided for a four-year course. In 1932
the secondary course was lengthened to five years. Finally in
1943 another revision resulted in two parallel curricula of
scientific and literary subjects. The scientific track had a very
extensive science program provided in both the intermediate as
well as the secondary levels. In fact 16 of the 32 hours per week
in the secondary grades #10 and #11 were taken up with science
or mathematics.

Here are some data on Iraqi schools which demonstrate the
growth between 1920 and 1967. The number of schools increased
greatly but the increase in the number of students was enormous;
it is also true that the ratio of girls to boys grew from 1 to 1 1 in
1930 and from 1 to 3 in 1968.

Enrollment in Iraq's Secondary Schools

School Year Enrollment

1920-21 110

1960-61 135,961

1964-65 216,626

Number of Schools in Iraq

School Year Secondary Schools Primary Schools

1920-21 3 88

1940-41 56 735

Secondary (including Intermediate) School Enrollment in Iraq
Year Boys Girls

1930-31 1,906 170

1930-31 215,144 70,577

Another element that has affected education in Iraq has been the
migration to the urban centers. At the end of the 19th century
about 70% of the Iraqis were rural peasants; today many have
settled in cities. The Iraq Ministry of Planning(1968, p. 35)

*f Post-Turkish education in Iraq f 3 7

states that in 1965 more than 50% of the population lived in
urban areas which explains why the urban schools were
overcrowded.

In 1927 an important event took place in Kirkuk: oil gushed
from an experimental well. This discovery changed many things
in Iraq but especially the demands of education. The country now
had the means to throw off the chains of poverty and come into the
modern industrial 20th century. Besides oil which received the
most attention, copper, and other industries were developing in
Iraq. These economic opportunities have spurred the
modernization of education while the political upheavals and
changes of government very often have hindered progress. With
each successive government new ministers of education were
appointed so that continuity in the efforts to improve education
was lacking.

The college preparatory program imposed by the British in the
early 1920s laid a foundation for Iraqi secondary education so that
further revisions could be made. The changes in Iraqi life caused
by the discovery of oil, emancipation of women, and the migration
to the towns all affected education and the demands put on it. The
success of program revisions like the UNESCO (United Nations
Educational, Scientific and Cultural Organization, which was
created in 1946 to promote better understanding throughout the
world) project depended, in part, on these factors.

Public education in Iraq since 1920 was almost entirely
financed by the government. The following data from an agency of
the League of Arab States, the New York based Arab Information
Center gives an idea of the growing importance held by education
during successive decades.

Only 2% of the national budget was allotted for education in
1920; this grew to 25% in 1965. By 1966 Iraq was rated
seventh of all the countries of the world for percentage of
national budget spent on education.
(Arab Information Center, 1966, p. 32)

Students of primary, secondary, and vocational schools pay no
tuition nor do the students of the institutions of higher learning.
Students in some of the professional institutes and colleges sign
contracts to serve the government for a certain number of years
in return for their free tuition, boarding, books, and medical care.

The conscription law

A major crisis arose for the Jesuits with the publication of the
National Defense Law, or Law #9, in 1934 which decreed the
conscription of Iraqi youth into the military. Fr. Madaras was

38 0 Chapter 3 Jesuits, Iraq and Iraqis all in Their Youth

first to comment on this, and then returns to this gnawing
problem four times in his famous periodical

We have no reason to suspect that our enrollment next year
[1936] will fall off any, at least as regards the first year
classes. Concerning the upper classes, there seem to be some
misgivings, and that for two reasons. In the first place, Iraq
recently passed a universal conscription law which is soon to
go into effect; and although students are supposed to be exempt,
we have heard that there is some kind of feeling among them
that it would be wise to join the military college and get into
the army as officers. In the second place (and this concerns
only our own students) our graduation certificate has not yet
received Government approval, which means that our
graduates must submit to an examination to get into
Government Medical and Law Schools. In addition, a
Government recognized certificate seems to be regarded here
as a sine qua non for a successful career. But this subject has
ramifications around which a whole book could be written. So
we desist. (Madaras, 1936 p. 290)

Baghdad College homemade bus system

In his Master's degree dissertation at Princeton University
Charles Bashara outlines the details of the problem bothering the
Jesuits and refers to some of the issues in the new law under
Chapter 7, such as articles 27, 29 and 36. These stipulated that
private and foreign schools must employ the teachers whom the
Ministry of Education appoints for history, geography, civics, and
the Arabic language; also these schools would pay the salaries of
these teachers and the principals and teachers of private and

f Post-Turkish education in Iraq f 39

foreign schools will not be appointed without the approval of the
Ministry of Education. Finally Iraqi students were forbidden to
attend foreign primary schools. The crisis lasted for five years
and returned to haunt the Jesuits again in the proposed new
Education Law of 1939. Observations from Charles Bashara in his
dissertation and Fr. Madaras in his Al Baghdad! are arranged here
in chronological order until the problem finally disappeared in
June of 1940.

As outlined in a letter to the Jesuits in December, 1935, the
Ministry of Education exempted from military service only
those students enrolled in Government-run intermediate and
secondary schools or those in schools recognized as valid by the
government. Here lay the crux of the Jesuit dilemma, for the
authorities at Baghdad College were being told, in effect, that
the school was not recognized by the government. The major
argument offered by the Iraqi officials was that the Jesuit
school had been admitting students who did not have
certificates acknowledging that they had passed the government
primary school examinations. . . . The threat that the
government would not recognize diplomas from the largely
foreign institutions which had neglected the primary school
certificate requirement effectively, barred graduates from
these schools from public employment or admittance into
higher government schools to train for civilian or military
professions. (Bashara, 1985, p. 141)

Just now we are concerned with quite another matter. The
Government is summoning our students for military
conscription. We are not lawyers, but as far as we understand
the conscription law, it states that students attending schools
that are recognized by Government as possessing intermediate
or secondary status are exempt from conscription. Now
[1935], our five-year course embraces both intermediate and
secondary grades, that being the terminology used for the first
three and the last two years of the course respectively. The
whole matter seems to hinge on the meaning of the word
recognized. Before we ever sailed from America to open
Baghdad College, we received the written and explicit
permission of the Government for that step, duly signed and
approved. (Madaras, 1936 p. 317)

40 0 Chapter 3 Jesuits, Iraq and Iraqis all in Their Youth

Truce

The difficulties which our boys have been experiencing with
the conscription laws during the past two months [1936] are
over - temporarily. A truce has been called by the
Government for the present year, during which we have time
to swing into line, whatever that may involve, or the matter
has been composed in some other way. One of the demands of
the Government is that we accept no boys into our school who
have not passed the Government primary school examinations.
That would mean that the boys from Catholic schools who
should fail in these examinations would be excluded from the
school. What that would lead to is not difficult to see.
Meanwhile we are endeavoring to convince the Government that
it ought not to impose any extra burden on non-government
schools, but treat them on a basis of equality with their own.
Whether we shall be successful in that or not is problematical,
but we shall work hard, pray fervently and hope for the best.
We ask you to help us with your own prayers. The life of the
school may depend on the outcome. Who can say? (Madaras,
1936 p. 342)

Militarization

We thought we had written the last word in the matter of
military conscription when we told you about the truce in our
previous issue. But you never know what is going to happen
next here. It seems that we misunderstood the Government, or
they changed their mind, or something. At all events we were
informed that those boys who were of military age would have
to take the Government primary examinations at the end of the
present school year [1936]. Accordingly, Fr. Sarjeant
excused those boys from the regular classes to give them a
chance to prepare themselves for the impending examinations.

That had been going on for a couple of weeks, when word was
again received that the new Director General of Education, who
had taken office only a short time before, inclined towards our
opinion that the law should not be retroactive and that those
boys who were already in high school when the law was passed
should not be obliged to take Government primary
examinations. That means simply that the matter is up in the
air again, and there is no telling when a definite decision may
be expected. (Madaras, 1936 p. 369)

A letter to the Jesuits from the Ministry of Education was dated
12 December, 1935:

According to the inquiry of principals of some of the schools

f Post-Turkish education in Iraq f 4 1

mentioned in our last decision dated, November 23, 1935,
asking for a delay in which they might put themselves within
the law, we shall ask the Directorate General of Conscription
to postpone the call of students to the colors from these schools
which pretend to be secondary, till the end of September,
1936 on the condition that the principal will guarantee the
following: first to send all the students who have no primary
certificate to take the primary examinations in June, 1936;
second to send away any student who does not take this exam or
who does not pass it; third to accept no one in the future who
has not passed the primary exam and fourth to announce this in
school catalogues. Directors of education must notify us of the
names of all who are included in this temporary postponement
when the faculties of the schools sent letters showing their
approval of these conditions." The Jesuits chose not to reply to
the letter, neither accepting nor refusing its terms. Instead,
17 Baghdad College students of military age took the primary
school examination and passed it in June and September,
1936. By March, 1937, the crisis seemed to have passed.
(Bashara, 1985, p. 147)

Al-Jamali reminded the Americans that the new law was not
aimed in retaliation against them and praised their service to
Iraq. He was determined, however, to preserve the "national
culture". . . . The secondary schools, including Baghdad
College, were only affected in the matter of faculty
appointments in civic and Arabic studies. Nouri el-Said was
satisfied with the outcome of the meeting and considered the
issue settled. . . . And so ended the affair of the Education Law.
The Iraqis had asserted their prerogative as guardians of
national culture. . . . Before the issue was resolved, the
Jesuits had held graduating exercises at Baghdad College on 23
June, 1940, at 6 in the evening: "They were a great success.
The Delegate presided. The Director General of Education (ex-
Minister, father of one of our boarders, the first civil official
to assist at one of our ceremonies) spoke - and highly of the
Fathers. The Director General of Public Instruction was
present. All the bishops, most of the clergy, and 600 people
saw our fifth graduation - 20 boys making the alumni total
now 70.

Given the presence of both lay and clerical prominent Iraqis,
including Sami Shawkat and Fadhil Al-Jamali, as well as
representatives of other religious orders and members of all
the major Christian sects, it looked as if the conduct of Jesuit
relations had been a success. Baghdad College was there to

42 ;CI Chapter 3 Jesuits, Iraq and Iraqis all in Their Youth

stay, until circumstances, in time, determined otherwise.
(Bashara, 1985, p. 169-174)

From 1935 to 1940 the Jesuits confronted this serious
problem for their educational mission. If they had not been so
persistent and not received substantial concessions they would
have had serious interference from the government in the running
of their school. This would have greatly effected their enrollment,
teaching staff and freedom of operation. Here is one final letter
expressing the concern which was relayed by the rector Fr.
Sarjeant to Fr. George Murphy, the Jesuit Province treasurer in
Boston.

On 5/23/39 there appeared in the papers a notice that a new
educational law might be passed. It will put Iraq in the class
with Turkey and Persia. It forbids foreigners to run primary
schools - thus killing nearly all the Catholic schools of the
country especially the Carmelites of Baghdad who send us the
larger part of the best trained of our boys. All private schools
must submit to the Minister of education their annual budget
one month before school opens. Without his permission they
may not appoint mudirs (Prefects of Studies) nor teachers;
nor change texts (which must be the same as the
government); nor deviate from the government school holidays
(therefore it would seem forbidden to have Sunday as the
holiday and Christmas week would be out etc.) nor program,
nor receive help from abroad. But the prize provision is the
next. The government will send you all teachers of Arabic
language, of all history and geography and civics and sociology;
you will pay them the salary named by the government. That
could swell our teaching payroll from about $1,700 to
$7,200 per year; they will be responsible only to the
Ministry; and they must teach in Arabic. What would that
mean with regard to discipline? If your teachers came late or
failed to turn in their marks or correct themes what could you
do about it? (Letter #268 7/15/39 Sarjeant to G. Murphy)

The government curriculum of the thirties

Public examinations for students of all schools were held at the
end of the six primary years, then after the three intermediate
years, and finally after the two secondary years. Their function
was to find if a student was ready to pass on to higher education.
Government certificates issued on the basis of passing grades in
these examinations are the only passport from one school level to
the next. A passing mark is 50% in the individual subject and

f Post-Turkish education in Iraq

43

60% for the general average.
One who fails three subjects or
the general average must wait
until the following June to take
the exam again. Those failing one
or two subjects may move ahead
after passing a "conditional
exam" in the summer. Results of
the public examinations of the
government secondary schools
(including Intermediate) shows a
dramatic decrease and is shown
here by academic year and
percent passed:

1930-31
1940-41
1950-51
1952-53
1954-55
1956-57

91%
73%
66%
51%
48%
58%

Chaldean Patriarch and Fr. Madaras

The important place of mathematics in the program was evident
from the large proportion of class time spent on mathematics.
Two of the seven subjects in the final terminal exams were
mathematics. The exams covered the following subjects: Arabic
and Religion (Islam), English, Physics, Chemistry, Biology and
then Algebra-Trigonometry and Geometry-Analysis.

1940 Baghdad College graduation ceremonies

Higher education in Baghdad was behind most other countries due

44 ~ Chapter 3 Jesuits, Iraq and Iraqis all in Their Youth

to long Turkish rule and the following table indicates an enormous
increase in the number of college graduates in Iraq during the 30
years intervening between 1921 and 1951. The number
increased from 15 in 1921 to 1,091 in 1951. (The source for
this table is the Iraq Ministry of Planning in the Report on
Education in Iraq for 1957-1958. Baghdad: Republic Government
Press, 1959, pp. 16, 26)

College Graduates. 1920-1958

College 21 31 41 51 52 53 54 55 56 57 58

_£ 15 10

129

621

564

351

183

158 180

' -~

164

Education 1 9

63

176 167

163

176

162 210

177

213

Engineering

5;

42

50

55

53

61

68

82

Tahrir (Women)

64

77

87

74

101

114

72

102

Commerce

69 105

157

192

266

237

134

104

Arts & Sciences

56

61

82

136

167

148

Medical

38

46

24

44

50

67

78

51

75

Pharmacy

25

25

32

30

30

24

32

33

29

Police

31

25

24

35

24

24

15

20

Divinity

17

18

29

34

26

39

58

Agriculture

14

16

45

51

44

Nonacademic Institutions

28

88

Total 15 29

255

1,091

1,053

980

899

987

1,143

982

1,127

i Baghdad College curricu

lum

of the

thirties

The Baghdad College program followed completely the
government syllabus. There were three intermediate years with a
terminal degree followed by two more years of secondary studies.
The Baghdad College program was quite different from the
American system, but it never was the plan of the Jesuits to
impose any program foreign to that of Iraq especially an American
program. In fact even a cursory study of the curricula of the
other New England Province schools shows few points of
comparison with the Baghdad College curriculum.

One of the earliest Baghdad College students wrote about the
curriculum and the complicated life he had committed himself to.

The curriculum was a full time one. Homework and quizzes
were the order of the day. Penmanship, reading and elocution
were daily requirements of Father Madaras. Having started in
the sixth elementary class at Baghdad College and having
progressed without previously having to take any Government
exams, we were told that if we wished to go on for college
studies we had to take three baccalaureate exams: the sixth

Post-Turkish education in Iraq

in.

--:

year elementary, the intermediate and the secondary exams.
Since all the subjects for these exams were taught in Arabic in
the Government schools, we had to prepare all the subjects we
learned in English (algebra, trigonometry, history,
geography, chemistry, physics, botany, zoology and social
science), using the Arabic books in our free time.

So, at the end of my fourth year at Baghdad College I took the
sixth year elementary exam and passed the intermediate exam
at the end of that same summer. Then I took the final
baccalaureate exam in June 1937. That September I was
admitted to the Royal College of Medicine from which I
graduated. (George Rahim '37)

The ziggurat ofAqar-Ouf, a favorite picnic spot for B.C. students

46 S Chapter 3 Jesuits. Iraq and Iraqis all in Their Youth

Experiences and Influence of Jesuits in this decade

Al Baghdadi

The early days of the mission were delightfully recorded in the
pages of the periodical Al Baghdadi. which provided
indispensable background material for understanding the Mission
of Iraq. In its early days Al Baghdadi had to admonish its readers
that Iraq was not in Persia. India or Africa, but was a country in
its own right. The journal chronicles the progress of the school
through the years from early suspicion by Muslim Mullahs to the
position of esteem and affection it later enjoyed. The first 17
editions (1932-1936) were published in book form by The
Jesuit Mission Press in 1936 in New York. The spirit of the
newsletters is caught very nicely in the introduction.

In the first place it assumed that just as God loves a cheerful
giver, so. too. He loves a cheerful missionary, and it treated
the Baghdad venture, not as a lark, to be sure, but as a joyful
adventure for the King of Kings. The Fathers were knights
setting out on a jousting match to defend the honor of their
Liege Lord, and although they felt that they were going to get
many a hard knock and be unhorsed more than once, they
looked forward to the contest with a glint in their eye, a smile
on their lips, and a song in their hearts. They knew that when
you go out to do battle for Christ, you do not go alone. And with
Him they were ready for all things. If these young Americans
appeared to be a bit debonair on the surface, deep down inside
they were deadly serious about what they were doing. They did
not. however, allow that seriousness to interfere with their
sense of humor. And in this attention to the lighter side of
things Al Baghdadi differed in a marked respect from its
contemporaries.

A touch of humor makes the whole world kin, they say. Al
Baghdadi contained more than just a touch, and it was not long
before those who began to write back told us, among other
things, that they felt that they knew the Fathers personally,
even though they had never met them. Word was passed along
from friend to friend that Al Baghdadi was free and well
worth it, and it was not slow in growing.
(Madaras. 1936. pp. 1-2)

The periodical was meant mostly to encourage financial and
spiritual contributions from American benefactors and also to
keep fellow Jesuits informed about the progress of the mission, as
did the 17th century Jesuits in Canada. Baghdad College alumni

T Experiences of the Jesuits in this decade 47

rarely saw the magazine, as Ramzi Y. Hermiz points out.

Most former students of Baghdad College and Al-Hikma
University are familiar with their own school publications of
Al-lraqi and/or Al-Hikma. But probably, not so many from
either school are familiar with, or maybe even heard of, A I
Baghdadi, nor as a result are aware of the key role that
publication played in developing the support of the new school'
needed from around the world. In the words of its own 'creator'
(Father Madaras) the Al-Baghdao .'.as A spasmodic journal,
published by the American Jesuits in Baghdad, appearing when
mood and weather permit, its purpose being to keep our
friends and the world in general informed as to what we are
doing, how we are faring, and thus to sustain interest in the
project entrusted to us by His Holiness, Pius XI." The Al-
Baghdadi was written in the format of diaryletter. and was
'born' almost as soon as the ship carrying Fathers Rice and
Madaras left New York on Feb. 9. 1932. on the way East. The
diary/letter called Al-Baghdadi kept increasing in popularity
after each new mailing, with general readers, seminaries.
libraries, schools, and institutions in the U.S. and in Europe,
such that by the 10th issue the mailing list had reached 2000
locations. (Reunion VII Yearbook. 1990. p. I

All of the articles in the early years of his Al Baghdadi
newsletter were written by Fr. Madaras. Here follows a few
examples of Fr. Madaras writ and love for detail as he describes
life in the thirties and the many unexpected things that caused the
Jesuits' hair to gray as we as s:~e pleasant surprises: humor,
the lay-out of a typical Baghdad house, telephones, clocks, snakes,
floods. Baghdad boils, trains, the praise of the local Imam, finding
two dependable and capable workers who stayed with the Jesuits
for many years and dust storms. Dust storms, by the way were a
new experience for the Jesuits, all of wtiom were used to seeing
snow in the winter, but now had to settle for a brown substitute -
a dust storm.

All Jesuits had their own descriptions of such adventures, but
Fr. Madaras preferred the student version below written as an
English assignment to his own account giving a more scientific
description of a dust storm. He supplied the inr cate statistical
details that he found so interesting, enthusiastic even in tne
presence of glassy-eyed stares from his numbed hearers. Some
people who took an interest in Catholic enterprises however, did
not comprehend the humor that came with these homey
descriptions of life among the Jesuits. A passage follows about a

48 0 Chapter 3 Jesuits, Iraq and Iraqis all in Their Youth

rather humorless Boston lady visiting the Jesuit Mission Office
who was not sure that humor was the proper way to God.

Missionaries and humor

A woman came to us one day with a letter she had received
from some missionary who, of course, was begging for funds.
In the course of his letter he happened to mention that he was
"as busy as a one-eyed cat in a bird store". That touch of
humor made the good woman suspicious; no bona fide
missionary, she felt, would talk like that, and she concluded
that he must be a fraud. She had come to us apparently to have
her suspicions confirmed. Well, we looked his name up in the
Catholic Directory and we found him to be perfectly genuine.
As we remember it, the woman was almost sorry.

Now, that woman's attitude illustrates a popular
misconception; the impression has somehow got abroad that
missionaries have no sense of humor, or at least that they
ought to have little. Well, if missionaries weren't humorists,
they wouldn't hold out on the missions very long, as our fellow
Jesuit, Richard Welfle, down in India remarked in a recent
issue of Catholic Missions. As a consequence of the popular
idea that the missionary is a gaunt individual with long beard
and solemn, hollow eyes containing a far-away look, a man who
speaks in sad, sepulchral tones and never writes back home
except to tell of hardships and the wonders he could do with
five dollars, most of your missionaries who write for the
magazines are a bit chary about saying anything that is not
redolent of piety and edification, anything that departs from
the "trek across the veldt" or the "steaming jungle" tradition.
(Madaras, 1936, p. 157)

Friendly neighbors and one uncertain

T Experiences of the Jesuits in this decade

49

The

First Jesuit residence

We have commissioned our staff artist to draw a plan of
our domicile. He has prepared a rough sketch, not exactly
according to scale, but it will serve to give you an idea of the
place where we work and play and dream our dreams .... To
the extreme left you have the ground floor. The rooms are
disposed around the open court, only two of them being suitable
for living purposes. Windows open either on the court, or on
the back or front: there are none on either side, since the
neighbors' houses are there. The open air court mounts right
up to the sky as far as you care to go. The second floor has
seven rooms: we have numbered six of them to help you count.
The two rooms on the roof are for the purpose of storing
bedding during the day.

Notice the unique fashion in which our
artist has depicted the canvas
tarpaulin which keeps the sun out of
the court, thus helping to keep the
inside temperature down about twenty
degrees below that of the street.
(Madaras, 1936, p. 58)

Open House

TlGKU RWEP

IUHKSTW ■>

ROOM—* ,

.JL

ML>RA8AH ST "Ay + ENTRANCE

oviuhahO to UtT SOJ
"look, down THE STWErT

Telephones

January 26th [1936] was a historical day in the life of the
school. It was then that the first call came in on our newly
installed telephone, for which we had been waiting patiently
many months. We mean the telephone, not the call. In case you
should wish to call us up, our number is Shamal 62. Don't
forget this number, for you will have a difficult time finding
us in the phone book. Although instructions had been given to
list us under "Jesuit Residence", we found after a long search
that we had been placed under "William", that being Fr. Rice's
first name. The operators here are men, and their occasional
use of seemingly affectionate language may possibly be
explained on the score of oriental exuberance.
(Madaras, 1936 p. 17)

50 CJi Chapter 3 Jesuits, Iraq and Iraqis all in Their Youth

The Muslims of Adhamyah

Shortly after we moved to Sulaikh we heard that the Imam of
Adhimyah, a nearby village, addressed his congregation in the
great mosque and expressed his pleasure that Baghdad College
had settled in the neighborhood. As we had been uncertain how
our Muslim neighbors would take to a Christian school in their
midst, this news was reassuring. Later Fr. Coffey paid the
Imam a visit and was cordially received and entertained. The
Imam in his turn called to see the school and appeared
impressed by what he saw, not least by the chapel, concerning
which he asked many questions. (Madaras, 1936, p. 299)

Youssef and Zieya

Two buses require two chauffeurs, and we have two that were
sent to us from Heaven. Youssef and Zieya are their names,
which is the local version of Joseph and Isaiah. They are
brothers, somewhere in their late thirties, both with years of
experience in town and desert driving, good-natured, reliable,
honest, hard working. Besides driving the buses, they both
serve table, wash dishes, run the boys' canteen, and do
anything else they are told to do. Youssef always has a merry

Youssef and Fr. Madaras

twinkle in his eye. He can read and write Arabic, Chaldean,
and English, and that is enough to establish him in his position
as Zieya's boss. He does practically all the buying, for he is a
demon at driving a bargain, and seems to know all the
shopkeepers and traffic policemen in the city.

He has learned to serve Mass, too, which he does each
morning to the apparent envy of our other Catholic workmen,

f Experiences of the Jesuits in this decade f 5 1

all of whom attend Mass each day. Zieya is the imperturbable,
wearing for the most part a grave and dignified look whose
authenticity we have always suspected. This grand manner he
affects particularly when he is serving table, and we are sure
that the head-waiter of the Waldorf Astoria could not give him
any pointers on this score. Zieya and Youssef swear that they
will never leave us. For our part, we shall never let them go.
(Madaras, 1936, p. 248)

The haunted clock

We told you last time that we had heard our house was
haunted. Local legend reported the particular room
responsible as being that occupied by Fr. Merrick. We do not
lightly lend credence to such statements, but one day when the
chime clock was brought up from downstairs and hung outside
Fr. Merrick's room, it began striking 13 for each hour. Our
attitude towards the number 13 has always been one of total
disregard, but when things like that begin to happen, who can
be complete master of his feelings, especially when you wake
up at four in the morning to hear the dismal strokes struck out
with slow deliberation?

Fr. Madaras was frankly incredulous as to the facts and
hinted that the Fathers who claimed to have heard the fateful
number were either dreaming or simply could not count. But
then it was learned that the doubting Father had himself
repaired the clock only the day before. He took the clock down
and restored a missing part. The clock's conduct has been
exemplary ever since. (Madaras, 1936, p. 257)

Snakes of Eden

We are happy to report that we have found hundreds of
snakes, but not in the house; they are decent enough to confine
themselves to the gardens of our new property. We have quite
a sizable collection now, and whenever one of the workmen
happens to kill another (snake), he brings it to us full of
pride, although a bit puzzled concerning our desire to keep
dead snakes. One specimen was brought in a few days ago that
measured 54 inches. It was coal black and Toby calmly
informed us that you die in 30 seconds after being bitten by it.

We have heard similar dreaded predictions with regard to the
scorpions that go scurrying around the house at certain
seasons of the year, but we have yet to hear of anyone dying
from a bite. Still, we're not taking any unnecessary chances.
Further research into the antecedents of the 54 inch snake
reveals that its name is the European whip snake. In fact, of

52 CI Chapter 3 Jesuits, Iraq and Iraqis all in Their Youth

the 25 species of snake found in Iraq, only six are poisonous.
(Madaras, 1936, p. 258)

The Angry Tigris

The Tigris, referred to above, refuses to allow itself to be
dismissed with such passing mention. This year, on February
19 to be exact, it threw something of a scare into us and won
for the boys an unexpected holiday. Within the space of a few
days it had risen something like 15 feet, and on the morning of
the 19th we found it within a couple of feet of the top of the
dike which rises some eight feet above the level of our own
front yard. We saw that if it should begin coming over the
dike, our house would be standing in eight feet of water. Our
concern therefore was easy to understand. (Madaras, 1936,
p. 260)

One of the seven bridges across the Tigris on a calm day

Dust storms (student version)

This is the story about dust storm. If you see in our country
a thing you do not see it only in a little part of world that it is
the dust storm. Every three weeks or 1 month or 2 days you
see all the sky is covered by the dust storm, and the sky all
change from the blue to the yellow. The wind becomes high.
The mother at home shuts the windows. Sometimes the strong
wind with the storm breaks the glasses of the windows. When
it is storm too bad we cannot breath well and we cannot open
our eyes because the dust enters in our eyes and they become
sick.

And when the dust comes you will see that all the things and
rooms are covered with the dust. After if you will go away in
the street you cant see a man or cars about 4 yards. And many
of cars they make accident. You could not see anybody passing
on the street every one went to his house and hide himself into
the room. And this dust very bad for the man whom are sick in
the bed. If we close the door and the window we must open the

f Experiences of the Jesuits in this decade 5 3

light like the night. After the storm they shine the sun.

My parents was sweeping the house with a brooms and when
they finished they cleaned the glasses and the cups and the jar
and the water filter till they finished. Then they cleaned the
carpets and they swap the room till they finished all the house.
The little boys and the girls come out of their room and wash
their faces and hand and some of them swam in the bath room
in order to get clean. After that the dust came another time.
Always the dust comes in place of coming rain. Comes dust. It
is not good for the flowers and other things. Not only for the
flowers but for the persons also. My friend, if they came in
your country like this? (Madaras, 1936, p. 151)

Dust storms (Fr. Madaras version)

On the evening of March 30, 1935 occurred Iraq's worst
dust storm in its history, 100 people dying because of it.
Baghdad lost one of its pontoon bridges and traffic came to a
halt. It started during the Saturday morning classes and lasted
most of the day. Shutting the windows did not help much but
classes were finished. The atmosphere was an orange hue and
the velocity of the wind reached 70 mph.

When the Fathers came up to dinner after the evening
Litanies, they were all such a wild-looking sight that it was
difficult to preserve a becoming gravity during the saying of
grace. Meanwhile the lights were going on and off, and about
10 o'clock that night stopped altogether. We had no electricity
for the next 20 hours.

Next morning the house, inside and out, was a sad sight. In
our courtyard, which contains something like 2500 square
feet, we swept up 415 pounds of dust. Fr. Merrick figured it
out to three decimals and found it amounted to 2,328.945 tons
per square mile. In Fr. Rice's room the fall was at the rate of
524 tons per square mile. Last summer's dust storm in
America gave Chicago 75 tons per square mile, so Chicagoans
at least will be able to appreciate how much dust we really had.

The dust that fell on each square mile of Baghdad would make
a column one foot square and nearly two miles high. Send that
to Collier's for us (they might not take our word) and let us
have the five dollars they give you for this piece of
information. And the next time mother complains about the
difficulties of keeping the house clean, just ask her jocosely
how she would like to live in Baghdad.
(Madaras, 1936, p. 262)

54 0 Chapter 3 Jesuits, Iraq and Iraqis all in Their Youth

Baghdad boil

Our early readers are not unacquainted with the Baghdad
boil, for we told about the one which Father Madaras had on his
left hand about two years ago. Since then we have garnered
further information about it which may not be uninteresting to
our medical-minded readers. Our latest informant is none
other than Dr. Kennedy, of the Royal College of Medicine of
Iraq. What lends the matter added interest now is the fact that
Fr. Coffey has taken it on the chin (by it we mean the boil) and
Fr. Wand on the back of the right hand. It will soon be a year
now that they blossomed out with the said adornment, and then
they may hope to be relieved of their affliction.
(Madaras, 1936, p. 267)

Train ride

We had second-class tickets, but because of our failure to
make reservations in time (the reason behind that is another
story in its own right), we had to take our places in the third-
class coach. The conductor graciously cleared the benches of
Arabs in order that we might each have a seat to ourselves, but
we had to sit upright all night, all except Mr. Casey, who
followed the example of some of the natives and climbed up into
the luggage rack, where he slept peacefully until morning.
(Madaras, 1936, p. 295)

Cassocks

Clerical collar and a black suit was the customary garb of
American priests but cassocks (at least their predecessor the
"dishdash") were invented in Baghdad so these were preferred by
the Jesuits. Due to Fr. Madaras1 facility at striking a bargain the
Jesuit cassock was made of khaki colored cloth which cost 25 cents
a yard and the finished cassock cost a mere $1 .75. This color was
preferable to the black cassocks most priests wore because they
were cooler in the summer and also the accumulation of Baghdad
dust, not to mention classroom chalk, was not apparent on them.

After the people got used to seeing the Baghdad Jesuits wearing
them Syrian priests adopted this style. It was odd that it was
called a "Jesuit cassock" since St. Ignatius did not want Jesuits to
have a distinctive garb. All Jesuits changed from winter black to
summer khaki on the same day in March and back again on a fixed
day in November. The students would watch the Jesuit residence
for the first man out to see if spring had come or if winter had
started.

Like the early Jesuit explorers, the Baghdad Jesuits were
inveterate writers and related many details of their ordinary day.

f Experiences of the Jesuits in this decade 5 5

Some writers were more graphic and interesting than others, but
officials such as superiors and treasurers were frequent
correspondents. There were always unexpected events which upset
schedules such as the death of a king. Here is a letter from the
superior Fr. Francis Sarjeant to Fr. George Murphy, the Jesuit
Province treasurer in Boston. It is followed by a letter in which
Fr. Hussey describes his arrival in Baghdad in August of 1938 and
records some of his first impressions.

The King [Ghazi] was killed in an automobile accident [early
on Tuesday, 4/4/39]. The news was not released until about
eight or nine on Tuesday morning after our boys had begun
classes. A telephone call from a friend in the city advised us to
get the boys home while the going was good. We went down
town in the small car to see that everything was all right. On
the way we were stopped once ourselves by wailing groups
trotting towards the royal palace. But we got through all right.
We returned and sent the boys down on the buses. As we are
four miles north of the city and there is only one good road
leading through the middle of the city to the section at the south
where many of our boys live, at times when there is any
possibility of trouble in the city, we are obliged to rush them
through when we can, lest they be cut off and stranded at the
school. (Letter #211 4/19/39 Fr. Sarjeant to Fr. Murphy)

Arrival

When I arrived in Baghdad Fr. Miff met us at the Nairn bus
station and bustled us through customs to an Arabana. Though
taxis were available, the horse and carriage gave us a
leisurely view of a city that was to become so much a part of
our lives. Fr. Miff was born and raised in Malta before
migrating to California where he eventually entered the
Jesuits. He was a gracious, hard-working priest, genial and
friendly to all and yet a strict and well organized teacher. His
native Malta must have had much influence from the Muslim
northern Africa.

Greeting us on our arrival at Sulaikh (northern quarter of
Baghdad) was the Superior of the Baghdad Mission, Fr.
William Rice, an elderly corpulent, gentle person. He had a
difficult task. He had been lifted from being rector of our
Jesuit Novitiate in the glorious green of the Berkshires in
Massachusetts, to be dropped into the sandy, dry, largely
barren plains of Iraq. (Fr. Hussey)

56 Q: Chapter 3 Jesuits, Iraq and Iraqis all in Their Youth

A special Sulaikh family

The Jesuits found their neighbors to be wonderful people and
frequently became acquainted with them through their children
who would wander onto the property to use the fields and courts.
Fr. LaBran has fond memories of one such family, and his
comments are introduced by an admiring son.

During the war between Egypt and the West over the Suez
Canal in 1956, the rough winds of political change started to
move all over the Arab world. In Baghdad, there were
demonstrations and rumors that the army would move against
the government. In light of this situation, one of the visitors to
our home asked my father if he had any weapons at home or if
he carried a weapon on his person. To my amazement my father
put his hand in his pocket, took out a rosary and replied: "Yes,
I do carry a weapon, the most effective weapon in the world." I
wondered if our Moslem friend understood what he meant.

On 14 July, 1958, the day of the revolution, my father and
another General were brought to the Minister of defense for
detention, to be later removed to prison. They were put in an
army truck escorted by army officers who were at one time
under their command, but had later joined the opposite camp.
The mob in the streets leading to the ministry of defense
attacked the truck. But then, one of the escorting officers
opened fire over the heads of the mob and dispersed it. My
father recounted this episode to four Jesuits who were visiting
our home after his release. One of the Jesuits asked him how
he had felt about this close call, being attacked by an angry
mob. My father's answer was, "Father, I knew nothing would
happen to me that day because I had not finished my Novena of
the nine First Fridays. I had just finished the eighth Friday
the week before, so I had the feeling my time had not yet come."
(Waiel Hindo, B.C. '60. A.H. '64)

"The play's the thing... "

f Experiences of the Jesuits in this decade f 5 7

Ephraim Hindo and his wife Laila Hindo I met very early in
my years at Baghdad. They were both very beautiful people
from very devout Syrian Catholic families. I realized very
quickly that these were very special people. When I met
Ephraim he was in the service of the Iraqi government,
eventually promoted to the rank of General, thereby becoming
the highest ranking Christian in the Iraqi army. His brother
Joseph was the Syrian Archbishop of Baghdad. The Hindo
family was very renowned. I used to talk to Ephraim a lot and
we became very close friends right from the very beginning.
The thing that impressed me about him was that he would quote
Scripture, the Old Testament and the New Testament, in a very
powerful way, nothing ostentatious but I thought a very human
way of communicating to me what life meant to him.

Laila would be at Mass at our chapel every morning and
Ephraim would come as often as he could when he wasn't off on
maneuvers. Those were the days when people had to fast from
midnight before they received the Eucharist and one day
Ephraim came about 5:00 p.m. after fasting all day knowing
he'd be returning to Baghdad and could receive at our college.
The whole family received the Eucharist very reverently and
very profoundly.

The Hindo house was like Grand Central Station for all of
Sulaikh; everyone went in and out of there all the time. The
boys attended Baghdad College and Walid and I became very
friendly. My support of Walid is, I think, the main reason
why I became so close to the whole family. In July of 1958, it
was announced early one morning over the radio that there had
been a revolution. King Faisal, who had visited my own
classroom just two months previously, had been assassinated.
General Hindo was out on maneuvers and was captured by three
of his own officers who asked him, "Are you with us, or against
us?" Ephraim raised his arms up under the three guns and
proclaimed, "I took my oath to the King and I cannot go against
him." They brought him into Baghdad where he was
imprisoned.

Over the radio they gave a list of who had been killed in the
uprising. The Hindo family was relieved to hear that Ephraim
was alive but being detained. To prove this to the family and to
all Christians, the oldest son Walid was allowed to go down to
the prison to see his father. He would bring food to him and
return with Ephraim's clothing so Laila could wash them.
Ephraim became an inspiration to everyone because while
imprisoned, he prayed fervently, holding the rosary and

58 0 Chapter 3 Jesuits, Iraq and Iraqis all in Their Youth

crucifix in his hands. His wife Laila was very heroic and
endured the fact that the people who had flooded her home now
stayed away.

Eventually he was released from the jail and came back to the
college where he prostrated himself before Our Lady. The
family later gave a beautiful crown for Our Lady in gratitude
to God for sparing his life. General Ephraim Hindo was a great
man of God who never gave up faith, hope or love.

General Hindo was offered to be ambassador of Iraqi
government for the Vatican. To this offer he said all that I
want is my wife and family and the Church. Ephraim Hindo
chose the road less traveled by the way of the Cross and for
him and for us all who admired and loved him this has made all
the difference. Each year since 1958 I have been giving the
Spiritual Exercises of St. Ignatius to students of The College of
the Holy Cross four times each year. Each time I use this man
as an example of what life is really about. (Fr. LaBran)

The first student body: 1933 picture taken from the 1990 ReunionYearbook

Chapter 4

Against All Odds,
Coming of Age in the Forties

Charity 6ears all things, believes all tilings,

dopes all things, endures all things.

1 Corinthians XIII: 7

Summary: Baghdad College during this decade

After their first hectic decade the Jesuits faced another
challenge with the Rashid (Rasheed) Ali Coup of Spring 1941
when World War II spilled over into Iraq. Once the initial danger
to Baghdad College had passed there was a surprisingly sharp
increase in enrollment, especially among Muslims, due in some
part, to the evident persistence of the Jesuits who were not
frightened away by the war. This increase in the size of the
student body called for increasing the size of faculty and a greater
expansion in classroom buildings and the boarding school. Early
in the forties the Al Iraqi yearbook blossomed and later there were
some minor changes in the curriculum. During this time there
were many colorful Jesuit experiences and their influence on the
Baghdad community became more apparent.

The superiors of the mission and rector of Baghdad College
during this decade included Fr. Sarjeant (38-45) and Fr. Madaras
(45-52). The principals (mudeer) were Fr. Devenny (40-42)
and Fr. Connell (43-52). Fr. Quinn and Fr. Kelly were the
assistant principals (muawin). Jesuit officials are not elected by
any form of ballot and are not allowed to ambition an office, so
these men were all appointed by the New England Provincial. This

60 0 Chapter 4 Against All Odd; Coming of Age in the Forties

would have been done on the advice of the four province consultors
in Boston and the four mission consultors who lived on the
mission. In fact the latter group usually would have the greater
input.

To a Muslim country in the early forties, plagued by the
memory of four centuries of Turkish domination, jealous of its
recent independence and sensitive to its own internal weaknesses,
the Jesuits constituted a triple threat: being all at once
Americans, Catholics and Jesuits. There was a wave of propaganda
current in the Middle East at the time which seemed to justify the
suspicions of Iraqi officials on all three scores. The war years
were the turning point. When hostilities reached the
Mediterranean area, the sons of upper-class Muslims for whom
education abroad was traditional, were compelled to remain in
Iraq. Several of the more venturesome families of this class
registered their boys at Baghdad College as a somewhat desperate
experiment. The boys became enthusiastic propagandists for the
school, familiarity bred respect and knowledge which dissipated
suspicion and the American Jesuit Fathers actually became
popular. Soon there were Cabinet Ministers, Deputies in
Parliament and tribal chieftains all wanting to register their sons
or nephews in the school. A partial list of sons of prominent Iraqi
citizens is found in Appendix D.

The Rashid AN Coup of Spring 1941

Near the beginning of the Second World War old Iraqi political
rivalries took on an Axis-Ally coloring in World War II. Nouri
el-Said (Saeed), the Prime Minister, and the Regent were pro-
English; their opponents turned to the Axis. Turkey had managed
to remain neutral, and Rashid Ali's visit to Turkey had convinced
him this was the track to take. In addition, he was housing the
Mufti of Jerusalem, Hajj al-Ameen al-Husayni, who was being
chased by the English for his anti-British activities in Palestine.
Neutrality, of course, was impossible.

In her book The Modern History of Iraq, Phebe Marr narrates
the story of what led to the "second British occupation". Former
Prime Minister Rashid (Rasheed) AN was asked by Nouri el-Said
to form a new cabinet since Nouri was stepping down from that
post. He did and it became quite clear to the British that his
interests were more in sympathy with Iraqi nationalism than what
would be useful for the British. Britain offered the Regent Abdul-
llah two choices: keep Rashid AN or retain Britain's friendship -
but not both. The Regent's consequent actions made it necessary
for Rashid AN to act outside the constitutional system, and this

f The Rashid AN revolt f 61

became known as The Rashid Ali Coup. He deposed the Regent,
appointed another and then formed a new cabinet. Holding out the
bait of recognition, the British requested permission to land
troops in Basra. Rashid AN still wished to find a compromise and
agreed on April 17 to British troops landing in Basra, but then
found he could not contain them. Soon the British far from
recognizing the regime moved their troops through Iraq. Rashid
(Rasheed) Ali replied by surrounding the British air base at
Habbaniyah. The British reacted, and between their air force at
Habbaniyah and a column of the Arab Legion from Transjordan,
they soon took affairs back in hand. By the end of May, Rashid Ali
was going into exile while the Regent and Nouri el-Said were
returning. Phebe Marr relates the consequences both immediate
and long range.

The rest of the story is soon told. The battle was not fought on
the ground but in the air. Within hours, the RAF had destroyed
twenty five of Iraq's forty planes. Taken by surprise, the
Iraqi army withdrew to Fallujah, destroying the Euphrates
dams and flooding the area. This delayed the British advance
but hardly stopped it. In the meantime, British
reinforcements began to stream in from Jordan, including
contingents from Glubb Pasha's Arab Legion. Fallujah was
captured on 19 May and the way lay open to Baghdad. The
government collapsed shortly. On 29 May, as British columns
approached Baghdad, the four highest officers escaped to Iran,
where they were soon joined by Rashid Ali.

Thus ended the most serious attempt since the 1920 revolt to
sever the British tie and to unseat the regime they had
established. The crisis had profound repercussions for the
future; all the participants paid a price sooner or later. Many
supporters of Rashid Ali were executed or imprisoned;
suspected sympathizers were dismissed or confined in camps.
Retribution to the Regent and Nouri came later, in 1958. The
British also paid at this later date with the fall of the regime
they had done so much to foster. Those who were executed for
precipitating the events of 1941 were regarded as martyrs by
much of the army and the Iraqi population. The young officers
who overthrew the regime in 1958 believed they were but
completing the task left unfinished in 1941.
(Marr, 1985, pp. 85-86)

Rashid Ali's home was across the street from the Jesuits which
has been mentioned earlier regarding his 1936 request of the
Jesuits to give a section of their newly purchased land to the city

62 0 Chapter 4 Against All Odd; Coming of Age in the Forties

for a police station. In spite of the fact that there was a large
contingent of Iraqi soldiers in the vicinity during the 60 days the
Jesuits never endured any harassment. During these dangerous
two months when British subjects and Americans were being
evacuated from Iraq, the fact that the Jesuits made no effort to
depart but went about business as usual impressed the Iraqi
government officials. It was evident in the noticeable change in
enrollment the following September. After that sons of prime
ministers, governors, sheiks, and professional men accepted the
discipline and the learning imparted by the Jesuits. Nevertheless
this 60-day war had put the Jesuits in a precarious position and
Edmund Walsh, S.J., attempted to find out what he could and he
sent this telegram to concerned Jesuit superiors in Boston.

WESTERN UNION 1941 JUNE 4 PM 12 04

BAG 73 73 DL=WASHINGTON DC

4 1108A REV JAMES DOLAN= 300 NEWBURY ST=

STATE DEPARTMENT REPORTS THIS MORNING FOLLOWING CABLE

FROM AMERICAN MINISTER BAGHDAD "AMERICAN JESUITS SAFE

AS FOLLOWS SARGEANT, MERRICK, MADARAS, DEVINNEY, GOOKIN,

CRONIN, FENNELL, MCCARTHY, ARMITAGE, WHITE, SHEEHAN AND

MAHAN. SHEA ASSUMED SAFE AT BASRA". THIS MEANS ALL

SEEM SAFE BUT NO MENTION IN MINISTERS TELEGRAM OF MIFSUD

ALTHOUGH THAT MEANS NOTHING SINCE HE IS NOT AN AMERICAN

CITIZEN AND WOULD NOT BE INCLUDED IN AMERICAN LIST TO STATE

DEPARTMENT.

WILL KEEP YOU INFORMED = EDMUND WALSH.

There was very little mentioned about the Rashid AN coup in
the correspondence between the superiors in Iraq and in America.
The following report of the superior, however, throws some light
on some of the anxieties caused during these difficult days noting
their trust lay more in their Iraqi neighbors than any help from
the American Embassy.

The American Legation had warned several times that Iraq
might enter the war at any moment and by urging the return of
all American subjects to the U.S.A. They had washed their
hands of us, in strict legality. However plans were made for
British and American subjects to take refuge in the event of
trouble in the Legation or the British Embassy. It was decided
that we would not go but would send chaplains to each place and
we were to be informed if there was a need of a chaplain at
Habbaniyah at the outbreak of hostilities. The atmosphere was
thus charged with apprehension until the fateful day in May

f The Rashid Ali revolt f 63

when the storm broke. Fr. Mifsud, as a British subject was
taken into custody but released after a week at the insistence of
the Apostolic Delegate. Throughout the month of war there was
never any question of disorder in our neighborhood. The house
and headquarters of Rashid Ali were beside us on the north and
the communications office of his government beside us on the
south. We were therefore at the heart of his headquarters.
While we were unmolested by the unruly crowds, it was
important for us not to come to the notice of our neighbors.
What had been begun had to be finished and our 1500 foot wall
all through this nerve-racking month went steadily up. Class
had stopped in the beginning of May and things were still in too
great a turmoil at the beginning of June, when the little war
had finished, to resume class, to have examinations, or to run
graduation. Boys were passed or failed on their marks of the
previous months. The government examinations were
postponed until September. (Letter of Fr. Sarjeant: N.E.
Province Archives file #510)

Weekly salute to the flag

The expansion of Baghdad College during this decade

Enrollment

The immediate effect of student travel restrictions caused by
the April-May war and also of the composed Jesuit reaction in the
face of the risks involved was a sudden increase in the Muslim
enrollment as well as an increase in the number of boarding
students. Families who, for want of adequate educational facilities
at home, had traditionally sent their sons elsewhere, now felt it
wiser to keep them close at hand while hostilities lasted. These
increases are evident in the following table. The 1942 entering
class almost doubled, and between 1938 and 1945 the total
enrollment quadrupled while the number of boarders tripled.

64 :0 Chapter 4 Against All Odd; Coming of Age in the Forties
Baghdad College Enrollment Statistics 1932-1945

'32 '33 '34 '35 '36 '37 '38 '39 '40 '41 '42 '43 '44 '45

Chaldean 59 65 54 54 35 29 29 36 50 55 72 90 118 150

Syrian 17 21 34 33 16 17 25 29 34 35 40 44 48 52

Other 23 22 29 39 28 38 48 62 72 60 78 87 104 128

Muslim 4 4 11 6 7 4 3 12 15 29 55 61 72 89

Total 103 112 128 132 8 6 8 8 105139171179245282342419

Boarders _ 23 23 37 41 48 60 68 68

Construction in the forties

The war had halted the building program but the increased
enrollment in both the school and in the boarding section led to
overcrowded conditions, so that the College was obliged to refuse
some qualified applicants for lack of space. The admissions
standards were kept high in order to use the precious resources as
effectively as possible. The conviction prevailed that the work
was so vitally important for the Church in Iraq and the resources
so slim that only potential leaders could be chosen. Students'
competence in two languages was presumed: in English to pass the
school exams and in Arabic to pass the government exams. This
was more than some students could handle, so they had to be turned
away.

Although the school originally was planned to accommodate
only 200 students (there being 7 classrooms, with 30 students to
a class), and the dormitory and other facilities only 30 boarders,
by the fall of 1945 over 425 students were enrolled in the school,
of whom 70 were boarders. This overcrowding was solved by
dividing the "assembly hall" into three classrooms, by building a
one-story annex of six classrooms, and by renting two houses in
the immediate neighborhood for the overflow of faculty members
and for boarding students.

In 1945 Fr. Madaras wrote an account of the Baghdad Mission
to Cardinal Tisserant in Rome requesting personnel as well as
financial aid so that the mission could expand and capitalize on its
current dominant position in education. This request fell on deaf
ears, but in the letter he mentioned that an anonymous American
benefactress had given money making possible the classroom and
administration building, as well as some of the buildings that
followed. A combined student dormitory and a faculty residence
had gone up due to the benefaction of this same lady. Benefactors
could not get over the fact that the first building cost a mere
$50,000. "

f The expansion of Baghdad College f

65

The architects

The growth of the physical plant kept pace with the school's
expanding prestige, but the problem of providing adequate
laboratory, library, and other necessary facilities for the ever-
growing upper classes was not easily solved. Even during the
war, a classroom annex was constructed to bring the number to
six buildings completed - including two dormitories. Fr. Madaras
and Fr. Guay were the architects, contractors and clerk-of-the-
works for the Rice Memorial science building. Fr. Guay
blueprinted every detail of construction beginning with the
underground drains to the astronomy observatory that tops the
central tower. It was built following the Arabic architectural
pattern begun by Fr. Rice who started constructing the buildings
in 1937. This science building was second to none in its category
of secondary science buildings throughout the Middle East, for its
ample space, its large classrooms and laboratories, its two sloped
classrooms and its bright cheerful environment.

Getting the best brick

1940 graduation ceremony with Dr. Sami Shawkett & Dr. Fadhil Jamali

66

& Chapter 4 Against All Odd; Coming of Age in the Forties

13-

TT

Baghdad College campus: 1934-1969
(looking west)

(M house boarders/faculty

Administration building

Boarding house

First dassroom "Annex * "~

The circumferential wail

Canteen

B.C. Workmen housing

Jesuit Residence

Rice Science buiiding

Sacred Heart Chapel

Cemetery

Cronin building

Madaras dassroom Annex
Pump house and garage
Hikmat Sulayman house
Bacose house - minor seminary
Rachid Afi house
Police station

17

16

14

w

11

10

9

10

11

12

13

14

15

16

17

18

T T T

A chronologicaJ record of
the Baghdad College
buildings, starting with
the first "old house" #1
until the last classroom
building named after Fr.
Madaras, #13. The
workmen's housing #7
was a large complex since
24 families of workers
lived on the property.

13

12

T T T T T

18

f The expansion of Baghdad College f 67

"Mens sana in corpore sano" {a sound mind in a sound body}

Baghdad College continued to pay special attention to the
preparation for government intermediate and secondary
examinations. To this end teachers required that its students
prepare for the following day's classes by at least 2 hours of
homework. Underlying all this was taught reverence for God,
reverence for parents, and reverence for the State. History
afforded striking confirmation of the need for a God-centered
education.

Sports were seen as a means of learning self-control as well as
a school of sociability and cooperation. From his involvement in
sports, the student learned to respect official decisions, a lesson
he carried with him in his private and public life. Sports are a
very useful instrument of training in ethical values. One of the
many mottoes attributed to Baghdad College concerned athletics:
"We should pray for a sound mind in a sound body." Mens sana in
corpore sano. The Roman poet Juvenal had written this in the
second century in his tenth Satire (Line 80), the Jesuits simply
borrowed it from him.

From the beginning the school had followed the policy of
accepting new students only in the first high class, because
students who wished to transfer from other schools into the upper
classes were usually below standard, particularly in the English
language. This was a very plausible reason for the policy since the
first year introduced the student to the world of classes in English
so that the difficult courses which came later would proceed more
smoothly. All subjects at Baghdad College were taught in English,
with the exception of history, geography, and the Arabic language,
which the Government Educational Law of 1940 stated must be
taught in Arabic by teachers appointed by the Iraq Government.

The third and fifth year students finished class at the end of
April, about a month earlier than the others, so that they could
study for their all-important government exams in early June.
To facilitate this exercise special classes in Arabic were given in
the then empty classrooms at Baghdad College, so the students went
into the exams knowing how to confront the science and
mathematics problems in Arabic as well as in English.

Composition of the Student Body

In the forties the enrollment quadrupled from 139 to 556 and
then doubled again before the Jesuits were expelled. The chart
below displays some interesting trends. In its last year, 1968-
69, the student population of Baghdad College was half Muslim and
half Christian and the following enrollment table shows the

68 0 Chapter 4 Against All Odd; Coming of Age in the Forties

gradual increase in the proportion of Muslims to Christians
(while both were increasing in absolute numbers). As has been
seen already the most dramatic increase for all came in 1941.

The courageous builders in precarious circumstances

Baghdad College enrollment data according to religion:

The following table illustrates the growth of the student body
over the years distributed according to rite {Chaldean, Syrian,
Armenian Catholic, Greek Catholic, Latin Catholic} and religion
[Armenian Orthodox, Other Orthodox, Muslims and Jews].
During the years between 1946 and 1952 all Catholics were
counted together without distinguishing the rite.

These statistics were gleaned from papers in the Jesuit
Archives at Campion Center in Weston, MA. Some data were in
letters, some were in reports to the Provincial, but not all data
were not available since many papers had been lost after the
expulsion.

T The expansion of Baghdad College T 69

Baghdad College Enrollment data according to religion

Chal

Syr AC

Gr

Lat

AO

00

Mus

J

Tot

'32

59

17 5

3

4

3

3

4

4

103

'33

65

21 7

3

6

4

1

4

1

112

'34

54

34 10

7

6

4

0

11

2

128

'35

54

33 9

7

10

4

3

6

6

132

'36

35

16 5

5

10

3

2

7

-3

86

*37

29

17 7

6

14

6

2

4

4

88

'38

29

25 6

5

18

12

4

3

3

105

'39

36

29 6

2

18

15

8

12

13

139

'40

50

34 7

3

22

19

6

15

15

171

'41

55

35 11

2

18

14

5

29

10

179

'42

72

40 12

2

25

28

5

55

6

245

'43

90

44 18

0

26

27

10

61

6

282

'44

118

48 19

2

28

32

17

72

5

342

'45

150

52 19

3

26

58

17

89

4

419

Catholics

00

Mus

J

Tot

'46

259

83

95

3

440

'47

264

99

110

4

477

'48

260

115

115

2

492

'49

251

not available

127

129

2

509

'50

257

139

157

3

556

'51

276

146

197

2

621

'52

289

156

248

5

683

Chal

Syr AC

Gr

Lat

AO

00

Mus

J

Tot

'53

197

54 20

5

20

108

57

259

5

725

'54

207

55 19

7

19

101

52

264

3

727

'55

203

65 16

5

19

84

59

269

3

723

'56

196

59 14

6

19

86

57

263

5

705

'57

not available

est.

733

'58

218

70 14

7

15

89

55

285

7

760

'59

213

63 12

7

12

82

45

297

7

748

'60

193

65 10

5

9

94

55

357

9

797

'61

219

81 12

9

15

92

58

374

11

871

'62

255

80 10

12

21

51

70

426

8

933

'63

276

74 8

13

26

66

49

461

7

980

'64

299

83 11

14

24

65

63

472

5

1036

'65

323

75 11

12

20

63

75

514

5

1097

'66

307

79 9

7

16

59

81

522

3

1083

'67

264

68 13

7

12

55

88

509

2

1018

'68

not available

est.

1000

Chal

Syr AC

Gr

Lat

AO 00

Mus

J

Tot

Key: \

[Catholic rite} and [Religion'

|:Tot

; = total number.

{Chaldean, Syrian, Armenian Catholic,

Greek Catholic, Latin}

[Armenian Orthodox, Other Orthodox, Muslims and Jews]

It is estimated that

in its 37 years B.C. educated 5,000 students (4,000 graduated)

70 O Chapter 4 Against All Odd; Coming of Age in the Forties

From the outset the students at Baghdad College had come from
all classes of society and from the numerous religions and rites
prevailing in Iraq, whether Muslim, Jew, or Christian. Most of
the students were drawn from the middle and upper classes
because of the fact that Baghdad College, unlike the government
schools charged tuition. There was a serious but unsuccessful
attempt to recruit poor Muslims from the environs of Sulaikh
(Shargawiyn). In the early thirties the fee was ID 4.800 per
year (at that time equivalent to $16.80) but increased during the
decade of the forties to ID 25 per year, which included
transportation. Despite these relatively high rates, applicants for
admission to the school kept increasing. Provision was made for
poor boys so that some 11% of the students had free tuition in
whole or in part.

In contrast to the initial practice at the American University
in Beirut which persisted for a good number of years where
Muslims were required to attend chapel services, at Baghdad
College there was no attempt to make Muslims into Christians at
Baghdad College. In fact the non-Christians were not allowed to
attend religion classes or services. This policy allayed whatever
suspicions there may have been in the minds of the Muslims at the
outset, and they enrolled in ever-increasing numbers. There had
been relatively few applications from Jews because they had their
own private educational institution of high quality, the Frank Iny
School.

Fr. Quinn at assembly, about to send scholars to class

f The El Iraqi - Al Iraqi Yearbook f 71

The El Iraqi-AI Iraqi Yearbook

One of the activities which later became a permanent record
was the yearbook. It was named El Iraqi from 1934 to 1950 and
Al Iraqi from 1951 to 1969 and from the beginning was
published by the senior students. Initially the El Iraqi was a
quarterly magazine with essays by the students. In 1940 it was
published in book form and became the official record of the
graduating class, celebrating the students, their teachers and the
major events of their five-year tenure at Baghdad College. The
earliest printings were done in Baghdad but in 1947 the work was
carried out at the Jesuit printing press "Imprimerie Catholique"
in Lebanon. Each year they were available for the graduates, in
fact for all students, at graduation time.

The editors of El Iraqi - Al Iraqi worked during the whole
school year to prepare the annual yearbook gathering the pictures
and written material for the book as well as advertisements from
Iraqi businessmen who were eager to support the school. The
Arabic teacher for both the students and the Jesuits, Mr. Bechir
Khadhury, would supervise the Arabic section and Fr. James
Larkin photographed the groups appearing in the book. Many of
the students showed their interest by their participating in the
literary contest, and looking forward to the thrill of seeing their
prize-winning essay in print, as noted by Waiel Hindo.

The two year books Al Iraqi and Al-Hikma were two fields
where students could express their abilities in writing in both
Arabic and English languages, and also, in photography and
drawing. During the sixties Fr. Paul Nash played a big role in
improving and expanding these two publications.
(Waiel Hindo, B.C. '60, A.H. '64)

Many perceptive and revealing articles appear in the
annual Al Iraqi . Below a Kurdish student expresses the pride of
many Baghdad College Kurdish students in their origins and
describes the Kurdish Tribes in Iraq.

I am now eighteen years old, and I have spent most of this
time among the Kurdish Tribes of Iraq. I think I have quite
enough information about them, for I am one of them. You
would be surprised if you saw nature's beauty up in the
northern part of the country. The north is full of rivers,
mountains, valleys, and forests, which all together form an
attractive territory. The people live in small, romantic
villages among high and rocky mountains. All do not live in

72 0' Chapter 4 Against All Odds, Coming of Age in the Forties

villages. Some are scattered in small groups among the painted
hills and along the river banks and in gorgeous green valley,
each doing his own work separately, but joining with others in
defense of their territory. Some live in huts made of mud and
wood. Others, having no stationary home, travel from place to
place, looking for food for their animals. A third group live in
big houses, made of white stone.

The Kurdish people are divided into entirely different
tribes. Each tribe lives in a certain place, and each tribe has a
chief of its own. More than that, each tribe performs a
different kind of labor. All are kind to every stranger that
enters their village or nest-like home. But there is no
stranger among them, for they treat each single human being
gently and with respect.

When Kurds grow up, they are not educated men. The fault
is not theirs, for they have no schools to study in. They are
clever, but they cannot show it, because they do not go to
school. The few rich boys who study in cities far away from
their homes are bright enough to stand on equal terms with
their school companions. When I say the Kurdish lads are
clever, I do not mean all, but certainly many of them are very
intelligent.

The majority of the people do not know science, but they
know one thing that is useful occasionally to every human
being, and that is, how to fight. The Kurdish people are so
skillful in fighting that one might think they are born to fight.
They do whatever their chief tells them to do even if the
request requires their lives. Most of them are fiery-
tempered, and I think it is their temper which makes them
courageous.

There is one undesirable thing in the character of the
Kurdish people, and that thing may be called "Feud Blood".
When something dishonorable is done to them, they never
forget it, and they must take their revenge. They never
forgive anyone who has done wrong to them in any way, and
that is because "feud blood" is in their veins. They never
realize that fatalism is wrong, but they do what they have
decided to do, whether the action is right or wrong.

The Kurdish population in Iraq is not more than one-half
million, but the Kurdish people speak four different dialects
and wear four different kinds of costumes. This difference
makes the Kurdish people lose their unity, because there is no
relationship among those who speak different dialects and wear
different costumes.

Though many wonderful things are to be found in

The El Iraqi - Al Iraqi Yearbook

73

Kurdisdan, one thing is missing, and that one thing is modern
civilization. But that is approaching nearer and nearer, and
gradually it will spread over all Kurdisdan. (Tahsin al-Amin,
Al Iraqi 1952 pp. 77-78)

The boarding division

Offering housing for students enabled the Jesuits to reach past
the outskirts of Baghdad to far away students and this introduced
Baghdadis to the culture and customs of the rest of Iraq. It lasted
almost three decades from 1938 to 1965.

The boarding section during the first decade housed over 200
individual students who cherished it as their home. In I938 Fr.
Leo Shea, the first director, welcomed the first group of 23
boarders to the old Baghdad College building on the banks of the
Tigris. For the next 27 years the Jesuits bestowed the daily
attention it demanded with untiring (and sometimes tiring)
devotion from early morning until far into the night.

Boarding applicants reached a peak enrollment of 68 in I944.
But the boarding facilities were never able to keep pace with the
expanding enrollment so that many applicants could not be
accepted. In I942 the boarders for the first time were divided into
junior and senior sections with a nearby residence leased for the
accommodation of the senior boarders. The seniors profited from
this arrangement by finding a freedom and fellowship which could
not be enjoyed when they shared the residence of the younger
boarders.

Disarmed boarders

An armed boarder

74 CI Chapter 4 Against All Odds, Coming of Age in the Forties

It was the boarding school which made Baghdad College so
thoroughly an "Iraqi school for Iraqi boys". While the non-
boarders, a majority, gave the school its Baghdad character, it was
the boarders who gave the school its Iraqi spirit. Boarders
gathered from all corners of the land, from Mosul, Faish-Khabur,
Basra and Kirkuk, from the desert reaches beyond Hai and
Diwania to the rugged mountain slopes of Sulaimaniya and
Halepcha. Sons of sheikhs and doctors, of merchants and
carpenters; they lived together for five years in a common life.
They contributed their regional virtues to the school and also
learned to suppress their differences in order to pursue their
common interests and to live harmoniously as one family with
understanding and esteem for each other. Companionship ripened
into fast friendships that endured through life. The Iraqi boarders
even found a more broadening influence in contacts with a small
number of other fellow boarders who had come from Egypt,
Transjordan, Palestine, Syria, Kuwait, and Iran.

The order of the day for the boarders tended to develop the
powers of his body, mind, and will. For the Christian boarder, the
day began with Mass, and for all there were regular periods of
study that were supervised by the Jesuit Fathers. During the
times of recreation, all sports were supervised by the Fathers,
and ample playing fields were available for getting plenty of
exercise. There was always zest for spur-of-the-moment games
from table tennis to tawli (backgammon).

Boarders did not easily forget the Saturday night soirees with
varieties of parlor games and prizes for the winners. Fr. Mahan,
a long-time director, placed great stress on productive use of
leisure time. The Fathers were always present to encourage the
boarders to employ their leisure time profitably by taking an
active interest in dramatics, debating, drawing, photography,
music, Sodality, scientific society, the school library, etc.
Certainly, one of the most satisfying thoughts for parents was the
intimate concern the Fathers had for the welfare of their boys.

Living in most friendly association, under the same roof as
their teachers, the boarders enjoyed the advantage not only of
sympathetic counsel but also good example in courteous ways, good
manners as well as lofty and noble ideals They exercised a
fatherly care and kindly supervision of their boys. All money for
the personal expenses of the boarders was sent directly to the
college treasurer. The student would then draw out this money in
small amounts as he needed it, with the approval of the Jesuit
Prefect.
An increasing faculty

The active teaching and administrative staff in 1946 numbered

f The El Iraqi - Al Iraqi Yearbook f 75

21 Americans, 8 Iraqis, and 2 Egyptians. Of the Americans, 17
taught classes leaving four in administration. The Iraqis and
Egyptians were engaged for the most part in teaching Arabic-
language subjects.

Curriculum at Baghdad College in the Forties

This "Iraqi school for Iraqi boys" was really a junior college
and a high school in American terminology. It offered a five-year
college-preparatory science curriculum, with three years spent
on physics, three on chemistry, three on biology, and five years
on mathematics, all taught in English. Most of the other subjects,
religion, history, and geography were taught in Arabic. Prior to
1936 the program of the school had been broader, embracing such
subjects as French, German, drawing, hygiene, sociology,
economics, etc. When the military Conscription Law of 1936
made it necessary to bring the program of the school into
conformity with that of government schools so that the students
could take the Government Examinations, it became necessary to
restrict the program, putting much more emphasis on the natural
sciences. A forties graduate comments.

Respect for national curriculum: the college was proud to
declare that it was an Iraqi school for Iraqi boys. This
commitment was kept alive in spirit and letter. The national
curriculum was strictly adhered to, quantitatively and
qualitatively. The college endeavored to enable its people to
achieve an increasingly harmonious and positive interaction at
all levels into their environment. (Farid Oufi, B.C. '48)

The ordinary class week consisted of 29 class periods and four
study periods. A period was 45 minutes in length. Thursdays and
Saturdays were half days, classes ended before noon, and Sunday
was the day off. Since nearly all the students took the
comprehensive Iraq Government Examinations in Arabic at the and
of the third and fifth year, they attended optional science and
mathematics classes in Arabic offered at Baghdad College to
prepare for this prucial exam.

The science program prepared the students for more than these
comprehensive government exams, it also prepared them for their
university studies, as many of the students discovered, much to
their delight. When they came to American colleges to study
science, for instance, they found that they were much better
prepared than their American classmates. Also there was formed a
strong bond among the students that lasted a lifetime, and more
than a few graduates have commented on this.

76 -O: Chapter 4 Against All Odds, Coming of Age in the Forties

I was so lucky to have met and made true and lasting friends
that to this day are as close to me as my family: Maxin
Thomas, Nazar Shemdin, Jamal Bushara, Ramzi Hermiz and
Sargon Rustum. Academically I was so well prepared for
College (St. Louis University), that I breezed through my first
year. (Adolf Forage , B.C. '48)

Textbooks

Except for Religion and English literature all the textbooks
used were the same textbooks in Arabic which were commonly
used in the Iraq Government schools. Supplementary texts in
English were used for the mathematics and science courses. The
methods and principles of education at Baghdad College reflected
those of the Jesuit schools throughout the world. The curricula of
the other Jesuit schools, however, was more humanistic and less
scientific than that of Baghdad College.

Influence of Baghdad College on education in this decade

In 1969, when the Iraqi Government seemed about to take over
Baghdad College and expel the Jesuits, some Baghdad University
professors who had become familiar with Baghdad College
graduates emphasized that the Jesuits had brought many
innovations to Iraqi education. Only one who knew the country in
the early thirties could verify this. Baghdad College was in a
better position to experiment with curriculum, with student
activities, with athletic events and with boarding facilities to find
out what worked best for Iraqi students.

One reason for this was its location, unencumbered by political
and social unrest in the city. The Catholic hierarchy wanted the
Jesuits to settle in the city and in the middle of the Christian
community and thus be close by to help solve the community
problems as well as to serve the community sacramentally. This
was not the Jesuit plan because it reflected a ghetto mentality.
There proved to be many advantages to having the school away
from the center of the city and having Muslim neighbors, not the
least of which was constructing a bridge of understanding between
Islam and Christianity.

Besides, growth of the city was inevitable. In the early
thirties when the population of Baghdad was concentrated between
the areas of North and South Gates, one appreciated the
venturesome move of purchasing school property so far from the
heart of the city. At the time, many considered the action
foolhardy. It was not long, however, before the city began to
expand northward from North Gate plot by plot getting closer to

f Influence of Baghdad College on education in Iraq

Sulaikh. Hundreds of new homes and merchants' shops
mushroomed. Other Baghdad educators envied the spacious Baghdad
College grounds, set apart from the diversions and politics of the
city in a place where students could enjoy an uninterrupted
campus atmosphere. From the outset Baghdad College had
attempted to identify itself with the best interests of Iraq. The
Jesuits, continually evaluating their effectiveness, came up with
adaptions suited to customs, temperaments, aspirations, and
language of their charges. This was noted by an Al-Hikma graduate
Premjit Talwar.

Another thing that impressed me is the Jesuits' knowledge of
and sensitivity to local culture and customs which are usually
ignored by foreign enterprises. It is remarkable that they
have continuous feedback to correct for the reality they
perceive. Every business should do this, but a key question is:
"Why do Jesuits do this? How were they trained to be so
sensitized to local conditions?" (Premjit Talwar, A.H. '68)

From the time of the Jesuits arrival they did not escape the
suspicion that they were agents of imperialistic interests. Their
actions and methods were subjected to close and constant scrutiny.
Gradually, though, the Iraqis came to realize that these Fathers
had no intention of trying to pour Iraqi youth into the mold of an
American schoolboy. Eventually Iraqis were convinced that the
Jesuits were devoted to sharing the treasures of 20th century
American education with this growing country and this ancient
civilization. Then Iraqis honored the Jesuits with their
confidence.

The Jesuits made every effort to be worthy of the trust placed
in them by making Baghdad College a distinctive Iraqi school for
Iraqi youth. Once an Iraqi Under-Secretary of State suggested to
the principal of Baghdad College: "If anyone accuses your school of
being imperialistic or non-patriotic, simply publish your student
roster which reads like a complete list of Iraqi patriots. Baghdad
College is a school of patriots, a school of patriots' sons."

Among Baghdad College students were found many of the sons of
Iraqis prominent in government, education, the professions, the
armed forces and business. For example, during one scholastic
year sons of four different cabinet members attended Baghdad
College. In the appendix are listed the names of students' parents
who were ministers of government along with other prominent
citizens.

78 0 Chapter 4 Against All Odds, Coming of Age in the Forties
Influence of Jesuits as perceived by some alumni.

In an account of his days at Baghdad College (1943-48), Farid
Oufi wrote enthusiastically in the school yearbook Al-lraqi, and
Ramzi Hermiz wrote of his wonderful background when competing
with the elite from American schools. Another Baghdad College
student, Stanley Marrow '47 later became the first Jesuit
vocation from the school, although not the first priest since Fr.
Abdul-Ahad Estepahn (who became a diocesan priest) preceded Fr.
Marrow to the seminary. Fr. Marrow wrote about his
introduction to the Jesuits and to their school. After this follows a
translation of an Arabic letter sent by an anonymous Baghdad
College graduate. The letter expresses the feelings of gratitude and
appreciation that many alumni shared about the work of the
Jesuits in Iraq. First though, we hear from Farid Oufi.

Alumni owe an immense debt to Baghdad College which
instilled self-confidence in its pupils through its academic
agenda as well as the human values it imparted. They profited
from learning a second language as a social necessity while
maximizing effort to keep the native language fully and very
much alive; offering to everyone the opportunities of acquiring
beliefs and concepts that would help meet challenges ahead;
gaining knowledge of the way to stronger faith in God; learning
civil duties and the love of homeland; and harmonizing the
process of learning with physical activities. The school
landscape was "the fountain of life" to show the way to
perpetual success and a "lamp which gave us a bright light to
illuminate our path in times of misfortune and hardship."

After 45 years of ups and downs of real life I can say with
confidence that B.C. years are still remembered with respect
and admiration. I do not think I am making out too idealistic a
case for the Baghdad College experience, but reminiscences of
my days at Baghdad College bring forward three major things
which, I believe, have characterized the school life. Academic
standards were extremely high as recognized by many people,
and that is why pupils from different segments of the
population sought enrollment. The college was to transmit
moral values together with knowledge, accompanied by the
traditional discipline which the Jesuits were, and still, known
to sustain in their educational institutions.

In spite of the fact that B.C. embraced pupils from different
social backgrounds, there was much harmony in the school life
during those days. We lived as a big family. The college
offered clear, compassionate instructions in civility.

Influence of Jesuits as perceived by some alumni T 79

Graduates gained a sense of worth, a sense of being valued.
They also shared a sense of community spirit. This explains,
perhaps, why they are tremendously enthusiastic about their
alumni. (Farid Oufi, '48)

During the first session of Orientation Week at Princeton
(School of Engineering) it was then explained to us that
statistics from recent prior years indicate that one of every
three of us would not be in the School of Engineering next year.
We were cautioned to have no comfort from knowing that we
were at or near the top of wherever we came from . . . because,
that applied to just about everyone of us.

We were then
familiarized with a
"competitive" grading
system that divided the
students of a subject
class into Seven Groups.
"Group Seven" and
"Group Six" failed the
course subject no
matter how well they
did in the exams.
"Group Two" was needed
(every year) to retain
an academic scholarship
(for the following
year). "Group One"
meant that you knew
just about everything
that the professor
expected you to learn
from the course,
a professor needed to
recognize and express that a student had done so well in the subject
and went beyond what he had personally taught, the grade was
"Group One Plus". At the end of my first college semester at
Princeton Fr. Sullivan's teaching in mathematics and Fr. Guay's
training in chemistry were recognized at "Group One Plus".
(Ramzi Hermiz, B.C. '48)

That summer of 1942 the Fathers had extended an invitation
to the boys in Baghdad to go up to Sulaikh on one or two days of
the week to use the playgrounds. A bus, actually a partially

Ramzi Hermiz, '48 later teaching at B.C.

Sometimes (but not often), when

80 £$■' Chapter 4 Against All Odds, Coming of Age in the Forties

converted army lorry, picked up youngsters from the area of
Karrada and brought them to Sulaikh to play handball and
volleyball and have lunch in the then minuscule canteen which
consisted mainly of an area shaded from the heat of the sun by a
corrugated iron roof. It was my first sight of the school
where, starting that September, I would spend the next five
years of my life.

My mother brought me to the campus for registration.
When it was finished she held me by the shoulder and said to
the principal, Father Devenny, "Father, he's your son!" To
this day, more than fifty years later, Father Devenny
remembers the incident as the best commentary on the "Behold
your son!" in the Gospel of John. Father Connell, who replaced
Father Devenny as principal, recounted many years later an
identical situation. The father of the boy being registered at
Baghdad College, said to him, "Father, keep the flesh, just give
me the bones!" The trust in the Jesuits and, implicitly, in the
Jesuit system of education was almost instinctive among these
people who, while the world was going through its Second
World War of the century, had one thing less to worry about:
the education of their sons right in their own country.

Once the Atom Bomb fell on Hiroshima, Father Guay
explained in chemistry class, in matter of fact and perfectly
comprehensible terms, how it was done. He went on to say
that, sooner or later, they would achieve a process, closer in
its workings to the sun's own powerhouse of energy. Word got
around and he was then asked to give a public lecture at
Baghdad University on the as yet unpublicized Hydrogen bomb.

Father Guay ran summer days for us between our fourth and
fifth years. I realized later that was one of the best classes
Baghdad College ever had. The enjoyable mornings were spent
doing experiments in the laboratory, learning triangulation
outside, taking meteorological readings on the roof. One
memorable morning it was 132 F in the shade of the little
weather station, and the humidity was just 8 %. It alarmed
Father Guay sufficiently to order all of us home immediately.
He was right. That afternoon we had one of those unforgettable
sand storms. (Stanley Marrow, B.C. '47)

In the 1940's, I was a shy young boy from a conservative
Muslim family in Baghdad. My father was a judge who, having
received part of his education at the American College in
Beirut, was open to western ideas. He suggested that I move
from the government school in Baghdad. Naturally, it was not
easy for someone at my age to move because I had friends at the

f Influence of Jesuits as perceived by some alumni f 81

government school that I was attending. At that time, a son
could not argue with his father about anything, so I tried to get
my mother to intercede with my father on my behalf.
However, at the end, I had to submit to my father's wishes, and
on the way to the Boarding House of the Jesuit School, I heard
my father speak three sentences that I will never forget.

My son, he said, the Jesuits are religious people
but are not out to influence others with a different religion.
However, they will teach you values, self control and
obedience, and the education you will receive from them will
help you succeed not only in Iraq but anywhere in the world.
My father went on to assure me that I would find new friends
and establish relationships with others who would be
successful in the future, and that even failure at the Jesuit
Baghdad College could be a learning experience.

At the time, I was still a young boy and did not appreciate
those great utterances of my father. My father died and I am
now sixty-five years old, and I find that everything he told me
turned out to be true. All these memories crossed my mind
when I received your letter inviting me to attend the next
Jesuit Reunion in Detroit. I especially think of meeting
friends of more than 50 years, many of whom have been
successful in life, at work and in upholding good values. This I
would consider as one of the most important objectives of the
reunion. How I wish for the Jesuits to return back to Iraq so
that I could enroll my grandchildren in their school and offer
them the same advice that my father gave me when I was a
little boy. (Reunion Yearbook VIII, 1992, p. 8)

Reactions from the Baghdadi Jesuits

Life was different from most other Jesuit missionaries. For
one thing not many of their fellow missionaries spent their
evenings on the roof, as Fr. Madaras narrates. They along with Fr.
Ryan were surprised at the facility their charges had in many
languages.

Roofs

For the benefit of our new readers we mention that we sleep
out on the roof in summer. This year Father Coffey was the
first one out, just as last Fall he was the last one in; on this
latter occasion it took a terrific storm to convince him that the
natives were right when they said that year-round sleeping on
the roof was not advisable. This year he stood it inside until
April 22. We followed him a few days later, all except Father
Mifsud, who was blown in by a dust storm last year shortly

82 0 Chapter 4 Against All Odds, Coming of Age in the Forties

after he arrived, and has lost all taste for sleeping on roofs.

The natives were surprised when they heard that we were
already sleeping outside, and we found out why a few nights
later. We were awakened by rain in the face. Rain at all, at
such a time of the year is a rare phenomenon, and we thought it
wouldn't last long. But somehow, whether in reality or only
seemingly, it kept sprinkling intermittently all through the
night. At 3:45 Father Coffey beat a hasty retreat. The rest of
us, who had experienced this thing once before, stuck to our
beds, determined to leave only if the rain should come through
the blankets. (Madaras, 1936, p. 152)

Languages

American Jesuits accustomed to speaking one language have
always been in awe of their students who spoke a variety of
languages with great ease; Arabic, English, Armenian, Aramaic and
Turkish. They thought nothing of it. Fr. Ryan asked a student who
grew up in the old Turkish city of Kirkuk (where Turkish was the
common language spoken at home) how he would say a particular
word in Arabic only to be asked: "which Arabic, classical or
colloquial?" Fr. Ryan did not give up but asked: "Well, how would

you say this to your
brother?" "To my brother
I would say it in Turkish!"
The student then revealed
that Arabic was not his
first language and when he
went to primary school he
had to learn Arabic sounds
as if he were a foreigner.
Fr. Ryan who had
experienced the bloody
entrance made by learning
such sounds was even more
amazed at the young man's
persistence as well as
linguistic ability.

Tanus of Sala'adin cooked for the Jesuits

Chapter 5

The Fifties and Sixties
in the Prime of Life

Let your tight so shine before men, that they

may see your good, works and give glory

to your father who is in heaven.

Matthew 5:16

Summary: Baghdad College during these decades

After its first decade of survival and its second decade of
phenomenal growth, quadrupling in size, Baghdad College seemed
quite secure. It seemed impervious to the numerous political
upheavals surrounding Baghdad, also it survived financial and
enrollment problems. The fifties then offered a peaceful time to
consolidate its growth and plan for the future. In the middle of
Baghdad College's last two decades Iraq changed from a monarchy to
a republic but this seemed to make little difference in the
atmosphere of the school. Also in this time occurred the extension
of Jesuit educational efforts from Baghdad College to Al-Hikma
University. The Baghdad College Sulaikh campus hosted the
fledgling university until it had its own buildings on the Zafarania
campus which the government had given to the Jesuits.

During these two decades from 1950 to 1969 the American
segment of the faculty changed from being mostly Jesuit priests to
a much larger proportion of Jesuit scholastics (not yet ordained)
and Jesuit lay volunteers. In some years like 1955 there were 19
Jesuit scholastics and this number of scholastics was not

84 Cl Chapter 5 The Fifties and Sixties in the Prime of Life

surpassed by any of the five other high schools in the New England
Province. The student body became more numerous and more
buildings were built to accommodate them. One such building was
Fr. Guay's beautiful creation, the Chapel of the Sacred Heart with
its wonderful innovations. The curriculum was expanded to
include a commercial section for students who were not completely
at home with the sciences but wanted a Jesuit education. All sports
events of the city schools found Baghdad College in prominent
positions, and frequently city school coaches would attend the
Baghdad College games to find out how best to plan their strategies.
Baghdad College's ample playing fields provided great
opportunities for young athletes.

The Arabic House of Studies for Jesuits started and Jesuits
began to undertake a serious inculturation step by becoming bi-
ritual (celebrating Mass in two or more rites) as their brother
Jesuits had done in Lebanon. Jesuit vocations as well as vocations
to the local clergy started to emerge. The Jesuits spent much
energy and effort in planning for the future of their school, so
frequent meetings were held by the Jesuits to plan how to achieve
their goals in a more effective way.

These decades had much to build on and much to thank the men
who prepared the way during the previous 18 building years. The
superiors of the mission and rector of Baghdad College during this
decade included Fr. Madaras (1945-52) followed by Fr. Hussey
(1952-58) then one of the many McCarthys, Fr. Michael
McCarthy (1958-64) and ended with Fr. Carty (1964-69). The
principals (mudeer) were Fr. Connell (1943-52), Fr. Sullivan
(1952-60) and Fr. Powers (1960-69). Fr. Kelly was the
assistant principal (muawin) until 1963 except for one year's
absence which was filled by Fr. Mahoney (1955-56). Fr. Kelly
was followed by Fr. Pelletier who ran a very taut ship until 1969.

During the last decade, for the first time, the superiors of the
mission were distinct from the rector of Baghdad College. This
was a necessary result of the growth of the mission, now boasting
of two schools, a language house of studies and later a novitiate.
The superiors were Fr. Williams (1961-67) followed by the
brief but very important tenure of Fr. John Donohue (1967-69).

Growth during these last two decades

The growth of the student body

When the marks for the government exams were published in
the Baghdad newspapers, the citizens found another reminder of
Baghdad College because it would have multiple honorable
mentions for high marks. Professors found their way to the
Baghdad College campus as invited lecturers for various clubs and

f Growth during these last two decades 8 5

extra curricular activities and as part time lecturers. They found
the Baghdad College students gracious and charming. Although
there was no Baghdad College stamp on their foreheads the Baghdad
College graduates were recognized by their intelligence, their
manners and their ability to think and express themselves.

Baghdad College students came from more than 60 different
primary schools all over Iraq. Certain schools always led the list
and an example can be found in the entrance data for the scholastic
year beginning in 1953. Here are the names of such schools
sending 116 freshman to Baghdad College in 1953-54

27 from Adil Primary 9 from Armenian United

7 from Battaween Primary 4 from Ghazi Primary

3 from Hidad in Basrah 10 from Hikmat Primary

3 from Kadhimia Primary 13 from Latin Primary

10 from Mashriq Primary 8 from Najib Pasha

7 from Nashia Primary 8 from Saadun Primary

3 from Syrian Primary 4 from Tatbiqat Primary

After several decades Baghdad College had become a familiar
landmark. Its students were attracting attention in the
intellectual, social and athletic life of the city and its graduates
were making their mark in all phases of society. One of the few
areas of Baghdad included in the city's bus maps was the Sulaikh
property of Baghdad College at the northern edge of the map - and
later Al-Hikma would be included in the southern lower edge of the
map. Throughout the whole city Baghdad citizens were accustomed
to seeing the orange Baghdad College buses filled with exuberant
scholars traveling to and from class. One parent had a plan to
build bus-stop shelters throughout the city to keep these same
scholars shaded or dry during the sun or rain. It was said that one
such was built but a small family moved into it claiming it by
immanent domain, so the project was abandoned.

More buildings

Buildings continued to rise through the fifties and even the
sixties. The new buildings answered all the needs of the growing
school. Fr. Guay's glorious chapel was a wonder of beauty and
practicality, and left in awe not only the students but also the
many visitors who came to see it. The Rice Science Building had
better facilities than any of the other schools back in New England,
as the Jesuits who went to teach in them after the expulsion found
out, one marvel was the sloped classrooms. The Cronin Building
was adaptable for many things: large classrooms, a small
auxiliary chapel, physics lecture rooms and an auxiliary
residence for Jesuits.

86 •■Q-' Chapter 5 The Fifties and Sixties in the Prime of Life

Fr. Madaras and Fr. Guay who had a Ph.D. in chemistry and was
a naturally gifted scientist, planned and built the nine buildings
bringing taste as well as practicality to their work. Both adapted
well to the materials on hand: a good example is a process peculiar
to places like Iraq who had rapid drying gypsum cement which
allowed for jack-arching. Two I-beams were placed horizontally
(or at a slant for a stairway) two feet apart, then the mason would
start at one end of the support building small arches of four
bricks set in between the beams. Since the mortar dried so
rapidly he was able to kneel on the newly laid brick and moved
across to the other support, thus constructing a section two feet
wide in a very short time.

Jack arched sections

Gregarious by nature Fr. Guay met an interesting man in 1945
named Buckminster Fuller and spent many hours in conversation
with him, since they were both aboard the same ship traveling
from America to the Middle East. The agreement was that in order
to pass the time on the ship, they would exchange information on
their respective fields so that when the journey was over
Buckminster Fuller knew much more about chemistry and Fr.
Guay knew a great deal about architecture.

Many people of Baghdad cooled their houses by using a column
of air flowing over watered brush. Because of the low humidity
there was little problem with dampness when a continual stream
of water falling on camel thorn (a'gool) which had been placed at
the mouth of the air pumps would evaporate, thus cooling the air
pumped into the ducts. Fr. Guay utilized these principles of a
simple tropical air-cooling method for individual windows, to
develop an efficient mechanized centralized system for air cooling
the rooms of an entire building. After making his walls two feet
thick, he built large ducts leading throughout the building,
carrying a continuous stream of cooled air forced in by powerful
pumps which had been placed at strategic sections of the exterior
wall. This was not air conditioning as we know it but rather air
cooling (called "desert cooler" in Arizona) and it worked because

f Growth during these last two decades f 8 7

the average humidity of Baghdad was an extremely low 15%.

Tunnel under the Science building used an air cooling vent

The New Chapel

Fr. Guay's work on the chapel was no less remarkable. One of
his many challenges was to make a rose window which he fashioned
out of colored glass set in a frame of the local fast drying mortar.
The exterior dimensions were 164 feet by 84 feet. The cross
surmounting the tower rises 80 feet above the ground. An
architect with vision and a mason skilled with the tools of his
trade can transform brick, a derivative of common clay, into a
thing of surpassing beauty.

Fr. Guay was single minded about his buildings. He designed a
building that would embody the best and most economical
construction that he could devise with local materials and local
workmen, keeping in mind the sacred functions for which the
chapel was primarily designed. The result was a happy and
harmonious blending of styles, a fusion of East and West. The
ornamental motifs of the exterior had been developed from ancient
Babylonian, Assyrian and Arab styles and were characteristic of
other buildings on the campus. His bricklayers were particularly
adept at doing this sort of thing. With a special axe-like tool they
carved the brick like a sculptor manipulating stone or wood.

Fr. Guay 's chapel

88

0 Chapter 5 The Fifties and Sixties in the Prime of Life

The dignity and simple beauty of the main altar was
impressive. The stone was of buff color with a vein of orange and
was quarried in Lebanon where Hiram, the King of Tyre had cut
the giant cedars that adorned the Temple built by Solomon in
Jerusalem. The altar steps, as well as the sanctuary and the
central aisle of the nave blended nicely with the pastel green of the
sanctuary walls.

Interior of the chapel showing Fr, Guay's rose window

The altar stood in a spacious sanctuary that was raised three
steps above the floor level of the nave. Flanking the apse were two
large sacristies furnished with vesting cabinets that provided
ample space for nine priests vesting simultaneously for Mass at
each of the chapel's nine altars. One of the neighbors confided to a
Jesuit: "We were Chaldeans but had decided to become Syrian
Catholics. Now after seeing this church we have decided to become
Jesuits."

Upon completion of a building a sheep would reluctantly
provide for a party.

f New undertakings during these last two decades T 8 9

New undertakings during these last two decades

The Secondary Commercial Section

Not all people are cut out to be scientists and doctors, just as
not all are cut out to be poets and merchants. Some of the students
were clearly not at home with the sciences and were still quite
intelligent and had much to offer. It was decided in the middle of
this decade that the time had come to start a section for
commercial studies.

Here is presented the documentation from the minister of
education giving permission for the beginning of the Secondary
Commercial Section.

DOC # 64 No. 397000 September 25, 1956

Ministry of Education

Directorate-General of Education

Directorate of Higher Studies/Private and Foreign

Subject: Opening of a Secondary Commercial Section

To: Baghdad College Administration

We approve what was contained in your letter # D/M/490

dated September 7, 1956.

(signed)For Director-General of Education

Dr. Mohammed Hamid al-Tai

The Arabic House of Studies for Jesuits

A language house was started in the Saadun section of Baghdad
in 1952. Here the Jesuits were able to concentrate their talents
and energy to the study of Arabic and the culture of the Arab world.
The language house was started by Fr. Madaras who named it after
St. Joseph. It is not clear why but many of the Jesuits were
partial to Joseph; in fact 14 out of the 60 men in the missions'
last days were named Joseph. If there is one, the patron saint of
language schools for Jesuits struggling with a second language, it
probably is the North American martyr Noel Chabanel, S.J.
(1613-1649). Noel was born in southern France, entered the
Jesuits and became a brilliant professor of rhetoric in France. He
requested to serve in the Huron mission and arrived there in
1643. There he found that he had no aptitude at all for learning
the Huron language and each attempt only brought loud laughter
from the natives. His first sermon was filled with vulgarities
taught him by a mischievous Huron tutor. Since then, Jesuits who
have struggled with foreign languages have identified with Noel's
frustration. In fact more than one Jesuit language school has been
named Chabanel House in his honor.

The language school occupied three different houses in as many
periods in the Saadun area from 1952-1968. Several of the

90 0 Chapter 5 The Fifties and Sixties in the Prime of Life
Jesuit scholars recall their experiences.

I remember, most fondly, Yusuf Masconi, my mentor in
Arabic was very faithful in coming to Rawaf St. and sitting
down with a young scholastic, teaching him the intricacies of
the language. How young, inexperienced, and ignorant I must
have seemed to him but he never let on to any of this. I used to
drive him home after every lesson and we would have tea
served by Columba his wife. He only asked one thing of me, as
he turned my Arabic composition from charcoal to pearls and
this was to visit his grave if ever I came back to Baghdad.
Maybe, sometime I will be able to do this. (Fr. Hicks)

The establishment by the Jesuits of a "language house" at
Saadun meant that superiors were totally serious and expected
us to stay in Iraq for a very long term. For me it meant that
now I could enter the culture more deeply. One year of
classroom teaching at Sulaikh gave me a very strong desire to
learn the Arabic language in order to get to know Iraqis better
and to feel more at home in their culture. After two years of
very difficult study and practice, under the tutelage of Frs.
Richard McCarthy and John Mahoney and Prof. Faraj Raffouli,
I felt more and more confident in the language and also felt I
now wanted to spend the rest of my life in Iraq after
ordination. Unfortunately, my religious Superiors decided
otherwise and I did not return to Iraq. But Arabic was of great
use to me in my later ministries among refugees in Sudan and
even later when working in Jordan. Praise God! (Fr. Smith)

Bi-ritual Jesuits

Priests who were ordained to celebrate Mass in more than one
rite, "bi-ritual", were very common in the Near East Province.
In the 1969 Jesuit catalog the Jesuits of this province were listed
with their rite and most of them had three or four rites after their
names: Maronite, Byzantine, Coptic, Syrian, Melkite, Chaldean,
Armenian and Latin. Usually a man celebrates Mass in the rite in
which he was born, but for Apostolic reasons they would assume
another rite.

A number of Baghdadi Jesuits chose to apply for permission
from the Patriarch of the rite and then they applied themselves in
earnest to learn the language and the rubrics of that rite. The
first steps were taken in 1956. Several of the Fathers had
obtained permission to offer the Holy Sacrifice of the Mass in
another rite in addition to the Latin rite. Fr. Edward Banks in the
Chaldean rite which he exercised in Baghdad from about 1960 and

f New undertakings during these last two decades f 9 1

then later in Beirut for seven years; Fr. Campbell and Fr. Scopp,
the Chaldean rite; Fr. James McCarthy in the Melkite rite; Fr.
Young in the Syrian rite; Fr. Como in the Chaldean rite; Fr. Bonian
in the Maronite rite; Fr. Taft in the Russo-Byzantine rite. Fr.
Edward Banks recalls his journey into the Chaldean Rite.

In 1956 Fr. Campbell sent a transcription (the writing of
the Aramaic words in English letters) of the Nestorian Liturgy
from the U.S. It occurred to me that the Chaldean Liturgy
(nearly the same as the Nestorian) could thus be transcribed
and with a knowledge of the rubrics and a general sense of the
meaning of the texts one could celebrate the Chaldean Liturgy
when asked to offer Mass for a Chaldean congregation.

I proposed this idea to the Rector, Fr. Hussey who agreed and
so I made an appointment to see the Patriarch, Yusuf Ghanima:
I never actually saw him; I was interviewed by Bishop Ghanni,
then secretary to the Patriarch. After I made my proposal,
Bishop Ghanni excused himself to consult with His Beatitude.
On his return he gave the response of the Patriarch : "No, let
the young man learn the Aramaic language". After consultation
with Khoury Yusuf Tumma, the priest at Gailani Camp, I got in
touch with a shammas (deacon) in Shaqlawa, northern Iraq and
arranged to spend some time there learning to read Aramaic.

Khoury Yusuf took care of rubrics instruction. Shammas
Yusuf Mairi of Baghdad instructed in Aramaic and Chant. Faraj
Raffouli took care of Arabic. Finally I was able to say the Mass
well enough so that i could celebrate public Mass at Gailani
Camp each Sunday and at Baghdad College once in a while. That
was the beginning of Jesuit bi-ritualism in Iraq.

Fr. Walter Young was ordained by Bishop Bakhos, the
Syrian Bishop of Baghdad, as a priest of the Syrian rite. This
took place in our chapel at the college. Fr. Dennis Como was
ordained at Weston for the Chaldean rite and spent some time
in Baghdad as a Chaldean priest, notably in the minor seminary
(at the time directed by the Jesuits). (Fr. Edward Banks)

On April 12, 1965 Fr. Young transferred from the Latin to
the Syrian rite seeking a closer identity with a large segment
of his flock. He was ordained by Baghdad's Syrian Archbishop,
the late Athanasius Bakose, in the chapel of Baghdad College.
The next day he offered his first Mass in the Syrian Cathedral
which was located in the Christian quarter of the old city. He
later elected to do theology studies in Lebanon with Arabic-
speaking seminarians rather than return to the United States.
One of his fellow seminarians during this period, was a young

92 0 Chapter 5 The Fifties and Sixties in the Prime of Life

Jesuit named Peter Hans Kolvenbach who is now the Superior
General of all Jesuits. (Fr. Young)

Vocations (Jesuit and Diocesan)

The first graduate of Baghdad College who became a priest was
Fr. Abdul-Ahad Estepahn and he celebrated a Mass at Baghdad
College chapel in 1956. Others were Raphael Cheiko and Abdul
Salam Hilwa and the six Jesuits, Frs. Stanley Marrow, Solomon
Sara, Clarence Burby, Hikmet Emmanuel, Yusuf Seferta and
Stephen Bonian.

Stanley Marrow came to Baghdad College, together with almost
all his classmates from the Carmelites' Saint Joseph "Latin"
School. In 1947 five students from Baghdad College came to the
United States to study in Santa Clara (John Mangassarian), U. of
Arizona (the late Sylvain Serkis), U. of Detroit (Francis Faraje),
U. of St. Louis (Shakir al-Badir), and Boston College (Stanley
Marrow). Like the rest of them, Stanley came to study "science".
Unlike them, he decided to become a Jesuit. When Stanley spoke to
Father Devenny of his desire, he was asked, "Do you realize that
this will involve many, many years of study?" "That's what I'm
coming for."

Lacking both Latin and Greek made entry into the Jesuits of
New England very difficult. Messages between Boston and Baghdad
resorted to the use of "Stanislaus" to conceal this business from
prying eyes in the Rashid Street post office. Finally, on September
14, 1949, Father Devenny drove Stanley to the Novitiate in
Shadowbrook. He was the first Baghdad College Jesuit vocation.

Syrian Archbishop Bakose conferring on Fr. Marrow minor orders, 3/10/56

At the end of his study of philosophy, in 1955, he finally
returned to Baghdad College with one of the largest groups of young

f New undertakings during these last two decades f 9 3

Jesuits ever to leave for the mission. All the young Jesuits in that
group had received Minor Orders at Weston before leaving except
Stanley, who, being a member of the Syrian Rite, was to be
ordained by Archbishop Bakose in the new chapel of Baghdad
College. The very long ceremony took place (on the very day when
the Novitiate in Shadowbrook burned down) in the presence of a
chapel full of students, friends, and relatives. He still remembers
his return to the sacristy to unvest after the ordination, where the
great (and the adjective is not used idly) Fr. Madaras embraced
him and, with tears in his eyes, said, "This is what the mission is
all about!" It was then that he understood the reason for the joy
that filled him when, at the end of his first year as a novice, he
was told that a second Jesuit from the Baghdad mission was to join
him, Shlaimun Issa Sara Shamun, B.C. '50.

People may think that all the Iraqi vocations to the New
England Province came from Baghdad. Even though all did join
from Baghdad, not all of them were Baghdadis. Sam Sara's family
(the New England Province version of his name) actually came
from Mangaish, a small town in the Kurdish territory. In 1945
he came to Baghdad to study at Baghdad College, and upon
graduation in 1950 he joined the Society. Before leaving town, he
visited Mrs. Marrow, the mother of Stanley Marrow, the first
Iraqi to join the New England Province, and it was here he felt that
he was seriously leaving home. Even though this was their first
meeting, her maternal care and sadness at the departure made
leaving Baghdad a melancholy affair.

After seven years of Jesuit studies he returned to Baghdad for
his teaching experience from 1957 to 1960. The return home
was full of expectations, but nothing could have prepared one for
the richness and the heavy commitments of the Jesuit faculty and
their lay colleagues, both Christian and Muslim, to the school and
the city. The multi-ethnic, multi-religious and linguistic
diversity of the school gave it a cosmopolitan air. He found plenty
to do and was in great demand by everyone, students, lay faculty
and other Jesuits.

Clarence Burby, born in Iraq, often spoke of his happy days at
Baghdad College and his desire to see other Iraqi youth respond to
the seeds of grace planted by the Baghdadi Jesuits. Hikmet
Emmanuel also spoke of his fond memories of Baghdad College.

It was the week before Christmas, 1 989, when I stopped at
Baghdad College to reflect with nostalgia on the happy years I
had spent there. As I looked at the main building, I began to
think of my education, the good example of the Jesuits, and the
cherished memories of my former teachers. As I reflect on the

94 0 Chapter 5 The Fifties and Sixties in the Prime of Life

sentiments of many Baghdad College Alumni, I sense in them
similar feelings of gratitude and loyalty consistent with
members of an extended family of Baghdad College graduates.
(Hikmet N. Emmanuel)

Jesuit scholarship

The Jesuits from the beginning were aware that they had to
adapt themselves to their new surroundings. They were there
to educate Iraqis and education in Iraq was not education in New
England. Early on people were set aside to study Arabic and the
language opened up unexpected vistas, but there remained a
desire to go even deeper into culture and the history. Fr.
Richard McCarthy was set aside for studies in Islamic theology
and became one of the modern authorities on the theologian al-
Baqalani. Fr. Hamil and Fr. Campbell were directed towards
literature. Fr. Hamil's study on Ja'far al-Khalili was
translated into Arabic, and a Dictionary of Arab authors
directed by Fr. Campbell came off the press. Fr. John
Donohue opted for history and studied the 10th century when
Shiism (Shee'a ism) prevailed in the Middle East. Fr. Martin
McDermott followed up on Shiite (Shee'a) studies and his work
on al-Shaikh al-Mufeed had been translated into Persian and
Arabic which merited him an invitation to Qumm in Iran for
the millenary of Shaikh al-Mufeed. (Fr. Donohue)

Jesuit planning during these decades

As the enrollment increased the problems became more
intricate and required more formal structures to confront them
such as committees and sub-committees with decision making
more delegated and sub-delegated. Life in the Jesuit community
lent itself very readily to discussions since the meals were in
common. The men talked a great deal about their interests, the
school and the students. As a result old customs and approaches
were called into question and new proposals were put forth. There
was always the nagging feeling that they could be doing the job
better.

From the early days, B.C. followed the program prescribed for
secondary schools by the Iraq Government. There was no desire on
the part of the Jesuits to transfer American programs of study to
Iraq. In the framework of the Iraqi program the Jesuits offered
their students a distinct advantage - bilingualism in Arabic and
English. The students studied science and mathematics in English
and in Arabic. Thus they were prepared to take the final
Government Exams in Arabic and also to pursue further scientific
study at Baghdad University through the medium of English. Also

f Influence the Jesuits had during these decades f 9 5

several were judged competent by the Government to study abroad
in the U.S.A. and Great Britain.

From evidence available and from the response of
Professors in Baghdad University, the Jesuits judged that they
were making a substantial contribution to education in Iraq
during a crucial period in its development. Many graduates
went on in medicine and engineering - the two status
professions in the developing world. Very few went into
politics. The Jesuits never considered themselves purveyors
of political ideology and deliberately refrained from entering
into the complexities of Iraqi politics and from currying the
favor of any political faction; this neutral stance was an asset
for 37 years. (Fr. Donohue)

To interest graduates staying in Iraq

One of the real concerns of the Jesuits was the fact that some of
our students were leaving for Western countries and not returning
to Iraq. Jesuits came to help the Christians as well as Muslims
find their way in a Muslim society. They became discouraged to
find themselves in Iraq and some of their charges in America.
Their aim was to help build a vibrant and involved Christian
community and continue the great work that Iraqi Christians had
been doing for 19 centuries. They did not blame the graduates for
leaving but they asked if the sacrifices they made to come to
Baghdad were not backfiring on them. After all, the English that
the Jesuits taught facilitated migration to America and acceptance
into foreign schools. Facetiously they asked: "Why not run our
school over in the U.S. for students as they arrive? It would be
easier on everyone." Of course it was perfectly understandable for
some of the graduates to leave; they needed higher degrees and did
not want to go to the local colleges and jobs were difficult to find.

The "A" sections

At Baghdad College in the fifties, much thought was given to the
special "A" sections which had the best students homogeneously
grouped. It started perhaps after the model of advanced placement
programs in America. Teachers knew from experience that bright
students get bored when the matter is being explained to others at
a painfully slow pace. Then there is no alternative for the
smarter students but to raise Cain. The program was meant to
motivate students to try harder by competing with other smart
students and emulation was always part of Jesuit education. The
program was nearly abandoned in 1961 when the 5A class raised
much more Cain than was aJlowed.

96 0 Chapter 5 The Fifties and Sixties in the Prime of Life

Jesuit influence during these last two decades

There were many expressions by former students of the Jesuit
influence in their lives. A few alumni are quoted here, one of
whom is Stanley Marrow, S.J. who had a memorable first teaching
experience as a Jesuit teacher at Baghdad College

I would need thousands of words to describe how helpful the
curriculum was. However, it was even more helpful doing the
homework assignments which forced us to think on our own,
and taught us to formulate our ideas. (Yuil Eprim)

Few moments could compare with the thrill of discovery on
my first day of class. The second year students trooped into the
class, uncertain how to react to the new "Father from
America". Father Fennell had left everything in its proper
place for the new teacher in the new classroom next to the
chemistry lab on the second floor. Prayers were said; the
students sat down. One or two potential clowns made half-
hearted attempts at reassuring their fellow-students in a
language they thought the teacher did not know. I explained to
the students what the course was all about, reminded them of
the daily routine of the quiz on half a yellow sheet, and urged
them to buy the Arabic chemistry text book. I picked it up,
showed it to them, opened it and began reading from one of its
first pages. Never in my life have I seen such a melange of
emotions on any group of faces: astonishment, surprise,
pleasure and perhaps even disappointment that "lek hadha moo
amrikani !" (Beware! This is not an American.)

An industrious biology lab

That year was the year of the Suez Crisis. There was no
school for weeks on end, and the Jesuit Community had to

f Influence the Jesuits had during these decades f 9 7

manage without student tuition. In those financially difficult
days, the Fathers were given the option between letting the
school workers go or giving up tea, coffee, sugar, etc., until
the crisis had passed.

To a man the Community chose to give up the ordinary
staples of daily life so that they could keep the workers. The
bleak breakfast of bread and water stands out as sharply in my
memory as the day when the crisis finally ended. Never in
those days did I hear a single complaint from anyone in the
Jesuit Community. It was, and it will always remain in my
mind, as one of their finest hours. (Fr. Marrow, B.C. '47)

Jesuit Influence on other schools

Educators of elementary, secondary, and college levels showed
great interest in Baghdad College and visited the school often,
admitting that they had come to find programs and policies that
they could use. Examples were the organization of graduation
exercises, building planning, classroom and laboratory setup,
teaching methods, dramatics, elocution, library, year book, and
student poor relief. They were interested in the tiniest details of
school organization, such as the school seal, format of diplomas,
pencil sharpeners, and bubblers. Much of what they learned they
did incorporate, or at least attempted to incorporate, into their
own schools. There was scarcely a graduate of Higher Teacher and
Queen Aliya College in the decade of the fifties that had not spent
some time in a Baghdad College classroom observing classroom
organization and pedagogical methods.

Baghdad College's influence in the Baghdad world of sports was
much greater than one would expect from a small school. The
Baghdad College varsity teams were the first to wear manufactured
uniforms with the Arabic insignia. It was not merely that Baghdad
College had been able to point the way in organization or in
equipment, it was the deeper lesson of sportsmanship, qualities of
generosity and fair play which sports encourage. A minister of
education expressed his gratitude for Baghdad College participating
in the city's track and field events with an inferior team. In doing
this they demonstrated more interest in the success of the city's
sports program than the prestige of personal victory. For many
years Baghdad College teams in track and field were preeminent in
Baghdad track meets. Fr. Hussey in a letter related the friendly
and outgoing behavior that typified Baghdad College students
which was acknowledged by neighbors.

Democracy is very much a reality on the Baghdad College
campus. By precept and example, the students learn the God-

98 P Chapter 5 The Fifties and Sixties in the Prime of Life

given dignity of each human being, whatever his accidents of
birth or position. Rich boy and poor sit side by side in the
same classroom, strive on equal terms for class leadership,
win the privilege of wearing the gold and maroon uniforms of
varsity teams by learning to work together. Day and night in
the boarding school, they share everything together. A taxi
driver stops in the city to offer the principal a free lift back to
the campus. Although his son has just been dismissed from the
school, he says: We love Baghdad College, because you are not
afraid to give the same treatment to the son of a Prime f
Minister that you give to a taxi driver's son. (Fr. Hussey)

A number of Iraqi citizens noticed that Jesuits stuck to
education and did not get involved in politics and they admired
them for this. This had been clear during dangerous times of
student demonstrations and city tensions. Several times the U.S.
Information Service buildings had been attacked, the U.S. Embassy
was protected by heavy guard, but Baghdad College had always
been unprotected and unmolested. People pointed sharply to the
facts that although frequently government schools locked their
students in the school compounds, the students broke down the
bars and marched away; whereas Baghdad College left the campus
gates wide open, and the students remained on campus even after
school hours. During the revolt of May, 1941, the Baghdad
College faculty did not take refuge with other foreigners in either
the American or British Embassy, but remained at the College, a
gesture of confidence which the people of Iraq appreciated. This

was a constant for the Jesuits
during their time in Baghdad in
other similar eruptions which
seemed dangerous to others but not
to the Jesuits who had great
confidence in the civility of Iraqi
people even when they were
justifiably angry.

Frequently Iraqis with no
connection to the school pointed with
pride to the beauty of the Baghdad
College buildings and campus. Aware
that buildings and campus were
benefactions of generous Americans,
they mingle pride of possession with
gratitude for what these Americans
were doing for their country.

The three Ghantus brothers

f Influence the Jesuits had during these decades T 9 9

A grateful alumnus wrote a letter on June 8, 1984 to the
B.J. A. A. (Baghdad Jesuit Alumni Association), to be published in
its fourth yearbook, and at the time he was Minister and Head of

the Iraqi Interests Section at the Embassy of India. He expresses
gratitude for his Baghdad College training. Here is part of his
letter.

Baghdad College has played an important role as a leading
example looked upon by all levels, both in the educational and
scientific processes. The influence of the Jesuit Fathers was
not confined within the physical walls of Baghdad College, on
the contrary it surpassed that of most of the high schools in
Baghdad during that period, for Baghdad College and its
students were the examples to be looked upon due to their high
scientific levels, great sportsmanship spirit, and the distinct
intimate relationship between the teacher and student, and
among the students themselves. Hence, the Jesuit teachers
were educators of excellent caliber, and undoubtedly ought to
be proud of what they have accomplished in their educational,
cultural, and scientific missions. These factors have
collectively left durable marks on all the students who
graduated from Baghdad College.

I have learned so many things, at that school, which have
been of great benefit in my life later on. One of the most
important of these things is to respect the other's opinion, and
truthfully open the ground for discussion based on that
principle. However, there are many governments,
organizations, and individuals that, regretfully, still lack this
principle and instead resort to intransigence, self-
centeredness, and double standards. This conduct destroys
societies from inside, as well as international relations in our
world. {Reunion Yearbook /\/,1984, p. 24)

Life with Father during these decades

Crime and punishment

An imaginative penalty (but of questionable usefulness)
consisted in raising a number like 6789 to the 12th power.
Although some knew logarithms they found that this short cut did
not work since they could never find logarithm tables accurate
beyond the 7th decimal, but actually accuracy to the 48th decimal
was needed. In any case penalties were boring, according to Waiel
Hindo (B.C. '60, A.H. '64): "Discipline at Baghdad College most of

100

Ci Chapter 5 The Fifties and Sixties in the Prime of Life

the time took the form of staying after school to write words from
the dictionary or cleaning the baseball field from all papers."

But sometimes

it was possible to use

preventative measures. In

1966 Fr. MacDonnell taught

mathematics to all 160

seniors and Fr. Sheehan

taught the same group

physics (four classes of

40). Not far into the

scholastic year Fr. Sheehan
Jesuits enjoying the garden fe|| N| and had {Q

return to the U.S. so Fr. MacDonnell went to the mudeer and
volunteered to take Fr. Sheehan's class along with his own. It
meant that he would take 80 students at a time instead of 40 in the
great sloped classroom of the Rice science building. He got to know
the 160 students quite well and they him since they met nine
times a week. So when the time came for the first exam, he waited
until all 80 students filed into the great sloped room, watching
each maneuvering for position. He said the prayer before class
and then made an announcement. "Everyone now, pick up your
chair, turn it 180 degrees so that you face the back of the room.
Don't feel insulted, during exams I would not trust my own
grandmother." There was surprise, followed by laughter, and then
applause. He had done his homework. If anyone sits in such a
sloped classroom and has normal vision he can copy from at least
12 people without moving his head, thereby arousing no suspicion.
If those 12 sets of answers were not satisfactory, he could read 8
more with a slight twist of the head. Whereas with the chairs
facing the back of the room, it would take an obvious 90 degree
twist of the head to see only one paper. Fr. MacDonnell admitted
afterward that he exaggerated, he would trust his grandmother.

Fr. Regan being gregarious by nature was often out at the
basketball court while the local youngsters were playing and he
got to know many of them. He was intrigued by what they were
learning in their school.

I met Mahmud one day in front of the residence in Sulaikh.
Like many youngsters he appeared to be studying while
walking back and forth. Mahmud stopped me on this day and in
broken but intelligible English asked if I would write a brief
paragraph to his English teacher praising his use of the
English language. I did as he requested. Some days passed

f Life with Father during these decades f

101

before I met Mahmud the next time. He was beaming. I
understood that he submitted my paragraph as his composition
and received a very high grade. My reaction was mixed but I
felt that Mahmud had made the most of a situation (our first
encounter), and so I showed some enthusiasm for his ingenuity
while at the same time wondering what exactly went on in his
English classes at the public high school in our area.
(Fr. Regan)

Fr. Gerry at his post in the bookstore

The Fathers were treated with great respect on the public bus
which traveled back and forth from Baghdad to Sulaikh. After all
Fr. Guay was called the "mayor of Sulaikh" because he hired so
many local workers for his buildings. Fr. MacDonnell found
himself next to a friendly garrulous Arab gentleman who had great
admiration for the Fathers as well as "that great American,
General Montgomery". He trained race horses and invited Fr.
MacDonnell to come to his ranch nearby and take a ride; the
assumption being that all Americans ride horses.

Fr. MacDonnell enjoyed his conversation with Hamid but did
not take the offer seriously. Any man who thought Montgomery
was American probably did not have horses either. In any case he
looked forward to riding a horse with as much enthusiasm as he
would a trip to the dentist. A week later Hamid came to the front
gate with a horse. He asked for Fr. MacDonnell, who by the way
had never ridden a horse not to mention this Arabian steed pawing
the ground. Somehow he managed to get on and with urging from
Hamid's whip the horse galloped at great speed out into the desert
with a frantic rider holding both reins and mane without a clue as
to how to communicate with the beast. Eventually, perhaps due to
thought of dinner at Hamid's ranch the horse turned around and
galloped back to Hamid. Fr. MacDonnell has not ridden a horse
since.

B.C. neighboring refugees from the flood

102 0 Chapter 5 The Fifties and Sixties in the Prime of Life

The Floods

Water for beautiful
campus gardens came
from the Tigris through
an elaborate system of
dams, tunnels and
ditches. Eventually, in
the sixties, Fr. Loeffler
built a large catch basin
as an auxiliary water
well for his many gardens
on the 25 acre Sulaikh
property. The money for
the well was donated by a
friend of Fr. Leo Shea.
Sometimes there was too
much water.

The well, however, was not always necessary. Torrential
rains fell in late March of 1952 to add their volume to the rising
waters of the Tigris, already swollen with the melting snows of the
mountains of Turkey and Northern Iraq. The result was a flood
scare beyond anything since Utna Pushteem of the Sumerian
Gilgamish Epic who had built his ark to escape the deluge. Baghdad
College had a close call. The dikes burst above and below the city so
that the surrounding desert became a sea reaching beyond the
horizon. Our own dikes held so B.C. sustained little damage, but
many neighbors were forced to flee their homes. The Jesuits spent
several days raising everything portable off the ground.
Foodstuffs and household supplies were carried to the second floor.
The Community was divided into work committees and plans were
made for any eventuality. When Fr. Sheehan seemed preoccupied
with saving his notes on Latin poetry, some cynic suggested that
they should be heaved into the river, being likely dry enough to
absorb the superfluous water. Brother Parnoff constructed
seaworthy rafts just in case. We did not have to test them,
fortunately.

In 1954 the whole City of Baghdad became an island when
the two rivers flooded. Many people lost their lives and
possessions. Students from Baghdad College participated in
carrying sand bags to the rivers banks. (Waiel Hindo, B.C.
'60, A.H. '64)

not too curious American visitor

The Jesuits kept their distance from the American Embassy

T Life with Father during these decades f 103

personnel except for an occasional softball game between the
"Fatheria" and the Embassy Marines. It was not that the
Jesuits were being haughty and aloof, but rather it was a
determination that American policies have nothing to do with
the presence of the Jesuits in Iraq. Jesuits wished, by keeping
their distance, to emphasize this. On the other hand the
Embassy personnel, often came from that part of pluralistic
America who were taught that Catholics and in particular
Jesuits were up to no good. A case in point is an anecdote
related by Fr. Anderson who uses an alias for "Senator X".

A group of American Senators were touring the Middle East to
study conditions there at first hand. They deplaned at Baghdad
on a Thursday afternoon and that evening our Ambassador held
a reception in their honor. Prominent figures from various
circles of Iraq's public life had been invited to meet them. In
the course of the evening, the Iraqi Prime Minister was
talking with Senator - I had better call him - Senator X. They
were joined by Father Madaras, the Rector of Baghdad College;
the Prime Minister put a friendly arm about the Rector's
shoulder and paid this significant tribute to the school saying:
"Senator X, when you return to the United States, I want you to
thank the American people for having sent these Fathers to us,
to help educate our young men. They are conducting the finest
school in Iraq". It was all the more effective because only a
few hours before, the worthy Senators had dismissed a
suggestion that a visit to Baghdad College would be worth their
while. (Fr. Anderson, Archives file #510)

Fr. Madaras had many jobs, many of which were
administrative. When in 1953 he was 'promoted' (as the faculty
used to say) back into the classroom, he needed to be certified by
the Iraqi Government as a teacher again. The details of his "sad
story" are related in the Al Baghdadi newsletter with the sub-
title What Price Glory?

What Price Glory?

Among all the Baghdadis Fr. Madaras was the oldest Jesuit
in point of service. He together with the late Bishop Rice were
the real Founding Fathers of the College, the first American
Jesuits to arrive, back in March, 1932. We mention this, not
to date Fr. Madaras, nor to give the impression that he was
around when the postman was still delivering clay tablets to
Abraham down in Ur of the Chaldees. We just wish to stress
the fact that Fr. Madaras was no stranger in these parts.

104 C| Chapter 5 The Fifties and Sixties in the Prime of Life

He slipped back into the classroom in 1953 after years of
administrative responsibility including terms as Superior of
the Iraq Mission, Rector of Baghdad College and first Superior
of the House of Arabic Studies. His name was accordingly
submitted to the Government on our list of teachers. That is a
little precaution required of all Private Schools to insure that
none but properly qualified teachers will mold the young Iraqi
mind. You might not believe it, but he was asked to report at
the Ministry of Education to prove his competence to teach at
Baghdad College. Of course, he got an unmerciful ribbing from
the rest of us. But his students were indignant that there
should be even a minor official in the Ministry who does not
know Fr. Madaras. For they were very proud of their eminent
teacher who, by the way, was the founder of this (A I Baghdadi)
journal at Baghdad and its sole editor and contributor for
nearly a dozen years. {Al Baghdadi Newsletter, 10/53 p. 3)

Jesuit guests at a couzzi of Shaikh Famar al-Faisal 3/26/53

The mysterious American timer

In 1956, during Al-Hikma's first year (on the Baghdad
College campus) one of the faculty members was Fr. MacDonnell
who ran the Thermodynamics and Mechanics laboratories and even
wrote the manuals. Some of the experiments required large
chunks of ice. On the lab mornings he would call the home of the
janitor and ask him to bring a block of ice to work with him that
day. He had memorized the proper sentence and would carefully
say; "gib ana rub' calib thelage bil muctaba sar thman u nus, min
fudlik". He was always disconcerted with the response: "Hello
Father" and wondered how could they tell it was him.

Baghdad's electrical supply contrasted with America's not only
in voltage (220 instead of 110) but also in cycles (50 instead of
60). As a result in Iraq, motors made in the U.S. ran at five
sixths the speed they were meant to. Fr. MacDonnell used a timer
for an electrical spark in an acceleration experiment, and instead

f Life with Father during these decades f 105

of sending out 10 sparks per second it sent out 8.33 (five sixths
of ten) sparks. The students were at a loss as to why Americans
would use such bewildering numbers.

The Imposter

The Baghdad Jesuits enjoyed a well-deserved reputation for
hospitality. Many visitors, religious as well as lay, were given
room and board as they journeyed through Iraq, especially during
vacation periods when groups could sleep in empty classrooms. In
the Fall of 1957 a gentleman came and took advantage of this
generosity. He was blind, dressed as a priest and claimed to be of
the Malabar rite. Fr. LaBran organized his Sodality to help, and
raised $800 to help this poor man. Bro. Foley was suspicious of
his request for narcotics from the infirmary, so was less
generous. A month after he departed a letter from Rome warned
the Jesuits of this man because he was an impostor.

A month later a group of Jesuits while on a Christmas
pilgrimage to Bethlehem saw this same man, but because of the
crowd were unable to reach him to inquire about his behavior.
They did the next best thing and informed the Franciscan Custodian
of the Holy Land who was superior of the hostel where most
pilgrims stayed. He dealt with the matter immediately and
brought the culprit to justice.
The scheduling board

In 1956, there appeared in the assistant principal's office a 5
foot by 4 foot wooden frame embedded with 810 small nails from
which hung numbered and color-coded tags which would be used
for scheduling classes. Fr. Pelletier relates its origin, and also
relates a few more items of these decades.

The Baghdad College scheduling board was way ahead of its
time. The previous scheduling method required five men
listening and recording a litany read by a sixth man of all
possible combinations of possible class assignments according
to subject, year, class time, teacher and classroom - one man
for each item. The idea was to avoid missing classes and not
have two teachers in the same classroom together. The tedious
and confusing sessions lasted at least 12 hours, thereby
requiring 60 man-hours of work. Once one arrangement was
finished it would have to be done over again and again since
subtle, but serious errors would creep in and a different
arrangement was needed; e.g. a teacher (or a whole class of
students) would be in two places at once, or fourth year would
have 6 (or 3) classes a week instead of 5.

A simpler solution occurred to Fr. MacDonnell who drove
810 nails into a board lined up in 27 columns and 30 rows;.

106 0 Chapter 5 The Fifties and Sixties in the Prime of Life

the rows matching the number of classes and the columns
matching the number of teachers. Then distinct colored tags
were assigned for distinct subjects; e.g. five red (for
mathematics) tags marked with a 4 represented the 5 classes
per week the fourth year students would have. Since there
were only 5 tags and all were used, the fourth year would have
exactly the required math classes and neither teacher nor
students would have to bilocate. As with all great inventions,
he was told that it would never work and the old way was better
- it worked so well that we eventually made a second one for
the Mudeer's office. One drawback to the new method involved
the thin colored paper tags we used. One day, a janitor came to
clean the room and decided to open a window - that night a wind
came up and wiped out the schedule. Resourceful as we were,
however, we quickly got it restored. (Fr. Pelletier)

A coach's conflict of interest

In the late sixties football seemed to replace baseball as the
most popular sport since it was a more natural sport for the
students and due in part to Fr. Loeffler, who put up the goals.
We were able to map out four football fields so intramural
contests were started and championships played. All-star
teams between years were chosen and I remember one mother
calling the mudeer (Fr. Powers) saying how utterly distraught
her son was because he did not make the All-star team. We
added him to the roster to keep peace in the family. One
afternoon, we formed a team of first year students and took
them to play a local school run by the British. During the
game, one of our opponents hurt his leg and he came over to me
and said: "Father, take me out." I said that I couldn't because I
wasn't his coach - perhaps he thought the Fathers had special
influence. (Fr. Pelletier)

Busing

Our fleet of buses made two shifts everyday - they were
well maintained and stood out in the city traffic - one parent
suggested that we erect shelters at the various pick-up points
around the city so that our students could be protected from the
weather - needless to say, we did not do this. The penalty for
misbehavior on the school buses was not being allowed to ride
the bus for a day or two - each student had an assigned seat
(three to a seat) - this was a major job for the Assistant
Mudeer in compiling seat positions and lists. More than once,
a misbehaving student would hide on the floor to escape notice
so that he would not have to take the long time-consuming bus

f Life with Father during these decades f 107

ride home on the Amana Bus. I'm sure that many got away with
it, but we also caught our share. (Fr. Pelletier)

Some spectacular events

The 1957 Visit of the King

on Baghdad College's 25th Anniversary

His Majesty, King Faisal II of Iraq, paid an official visit to
Baghdad College and Al-Hikma University of Baghdad April 1,
1957 to congratulate the school on its 25th anniversary. In the
Royal Suite with His Majesty were the Regent Abdul-llah; Mr.
Tahsin Qadri, Master of Ceremonies at the Royal Palace; Mr.
Abdullah Bakar, Assistant Master of Ceremonies at the Royal

Palace; Mr. Khalil
Kanna, Minister of
Education in the Iraq
Cabinet; Mr. Abdul-
Hamid Khadhimn,
f\ J r * L^* ^fl mw Director General of

W > 1^ v 15^ Education in Iraq;

) ^k ~ ITr Mr- MaJ'd AI"Douri-

^k M I y VI SI B Director of Education

Jll I llf in Baghdad, and

■ ™^ . ,„, .. „ 7~PHt„ several Aides-de-

King Faisal lis visit to Baghdad College Camp Qf H js Majesty

The Royal Party was met at the Jesuit Residence and welcomed
by Fr. Michael J. McCarthy, S.J., acting superior of the Baghdad
Mission. After a short reception the guests were led on a conducted
tour of the campus, beginning with a visit to the Chapel of the
Sacred Heart. Coming out of the Chapel they were greeted by more
than 750 students, lined up on the athletic field. His Majesty
marched through the lines in a colorful procession to the
administration building, where he was met by Fr. Robert J.
Sullivan, S.J., principal of Baghdad College, and after a short
inspection he proceeded to the Rice Science building, where he
manifested a keen interest in the science laboratories and classes.
He was then conducted to the Cronin building, temporary home of
Al-Hikma University, where he was greeted by Fr. Ryan, Dean of
Al-Hikma University.

The engineering students were doing thermodynamics
experiments in the physics lab of the Rice Science building under
the direction of Fr. MacDonnell, who had previously warned them
about the danger of repeating experiment #8 on the vapor
pressure of water. Water boils at room temperature after a

108

■0 Chapter 5 The Fifties and Sixties in the Prime of Life

vacuum pump lowers the pressure over the water. As the
pressure is allowed to increase more heat is required for it to
boil. After ten stages the water is 100 degrees C. If the
experiment was started again (by turning the vacuum pump on
again) before the apparatus had cooled down, the apparatus would
explode.

King Faisal II enjoyed the labs of Baghdad College

Needless to say, as King Faisal came to the laboratory the
student assigned to #8, had just finished his experiment and had
nothing to show the guest. As King Faisal approached his station
the student, more eager than prudent, turned on the pump - alas,
too soon - there followed a loud explosion accompanied by flying
glass and debris. No one was injured except for the bruised ego of
an embarrassed student, but all present came away with great
respect for the alacrity of the Palace Guard who surrounded the
King with drawn weapons that seemed to come from nowhere.

w^mm

* i

For the visit of the King, the students assembled on the chapel lawn

*f Some Spectacular events f 109

At the conclusion of his visit King Faisal appeared before the
entire student body. Mr. Khalil Kanna, Minister of Education,
addressed the students, and showing that he understood Jesuit
education, declared the following day a holiday - a venerable
Jesuit custom on the occasion of visiting dignitaries.

The July 14 Revolution

The Revolution came unexpectedly for the scholars at Baghdad
College, most of whom apparently were not effected. Among those
who were effected deeply was Waiel Hindo who described how he
spent his day.

It was about 6:30 on a Monday morning of the fourteenth of
July, 1958. I had just finished serving a six o'clock Mass at
the Sacred Heart Church of Baghdad College and was returning
home to Sulaikh, a few blocks away from the college. As I
approached the house of a class mate of mine, Fikrat Al-
Khouri, I heard the loud rumblings of martial music and
nationalistic songs. He was cleaning his car, and he told me
that during the early hours of the morning the army had staged
a coup d'etat, the King [Faisal II] had been killed, and my
father, Brigadier General of the Third Division, had been
arrested. I bolted home where my mother confirmed the
rumor, and listened to the news broadcasts on the radio. The
units of the Third Division had orchestrated the coup, which
would come to be called the July Fourteenth Revolution, led by
Brigadier Abdul Karim (Kareem) Qasim. Brigadier Qasim, the
Leader of the Revolution would become Prime Minister
(though he never became President).

What effect did this have on Baghdad College? Baghdad
College students had from the start been a diverse lot.
Practically every religion practiced in Iraq and every income
group - wealthy, poor, middle class - were to be found. There
were students whose fathers were in positions of power in the
country as well as students whose fathers and who themselves
counted themselves in the opposition to the monarchy. Thus
when the dust of the Revolution had settled, only the internal
relationships among students had changed, and the composition
of the student body remained the same. Those who had opposed
the government came to the fore, while those previously
privileged fell into disfavor. Moreover, the rapid recognition
of the Revolution by the United States that very August,
prevented a backlash against the American Jesuits who
established and administered the school, so life at B.C.
continued smoothly for some years after this first upheaval.
During the first year after the RevoJution (1958-59), the

110

:Q:

Chapter 5 The Fifties and Sixties in the Prime of Life

school year was marked by two seminal events. The first was
the formation of the first student union at Baghdad College. It
was this same student union which would play a significant
role in future coups and the eventual Iraqization of B.C. and
Al-Hikma (1968-69). The second was a series of decrees
announced by the new-formed government, universally
promoting all students to the next grade, regardless of failure
in the examinations. Baghdad College quietly refused to honor
these decrees and did not promote failing students.
(Waiel Hindo, B.C. '60, A.H. '64)

The graduates of 1957

Chapter 6

Learning with Imagination:
Iraqi Style

f

"The world is charged with the Qrandeur of Qodl"
QerardManUyttopkins, SJ. (1844-1889)

Summary: 37 years of Baghdad College programs

There was a wide variety of interests among the faculty as well
as the student body which was evident in the Baghdad College
programs. There were scholarly projects such as the science, the
debating and the elocution clubs. The English language labs opened
the door for continuing education of the city's many English
teachers. The spiritual programs included service to the poor, the
Apostolate of Prayer, the annual Novenas of Grace and Sodalities
who were especially zealous in Catechetical work and religious
celebrations, for example, the unique event called "Petroleum
Sunday". A much needed Christian Center was founded for
Baghdad's youth and the Minor Seminary was entrusted to the
Jesuits at Sulaikh. Ever present were Iraqi laity like Iraq's
saintly Sit Ameana (introduced later in this chapter) who
inspired both students as well as Jesuits.

Among the social programs, Parents' Day and June graduations
ranked rather high. Other social events which were less organized
included Jesuit visits to wakes and to Christian and Muslim
families during their feasts. There were also efforts to form a
caring community so that the lay faculty would not feel left out of
things. The athletic programs were probably the most organized
and predictable of all the Baghdad College events.

The Jesuits spent much of their time planning for the future

112 &£

Chapter 6 Learning with Imagination Iraqi Style

and were called upon to investigate plans for other educational
efforts in the Middle East. Busy as the men were there had always
been the emphasis on Jesuit scholarship. There was an increase in
momentum for planned improvements and new programs in the
last decade since there were more Jesuits and therefore more
time to consider questions and problems which arose during this
engrossing era. Like the annual rings of a tree, the growth stages
of Baghdad College were marked starting with the small school in
cramped, rented quarters off Rashid Street to the 25 acre
beautiful, well-kept, suburban campus with many striking
buildings in Sulaikh, but the growth was measured by more than
increased enrollments and the buildings. To the remarkable
material progress of Baghdad College must be added the numerous
activities, athletic and scholastic that have been included in the
school program as guides for the varied interests of the ever-
expanding student body.

pit*** ■ ft 9

1957 assembly of the whole student body

f Academic Programs f

Academic programs

1 13

Of prime importance in any Jesuit school is the intellectual
life. The first President of any Jesuit university was Peter
Canisius, S.J. (who was later canonized). He had been elected
President of the University of Ingolstadt, Germany in 1550 and St.
Ignatius told him to accept the position. He founded 18 colleges in
as many cities with strong emphasis on academic excellence,
insisting: "better a college without a chapel than a college without
a library." His intellectual spirit was emulated at Baghdad College
which could also boast of a superb chapel.

The Scientific Society

The Scientific Society met each week during the school year.
Lectures were delivered by members of the science faculty and by
students, and one meeting each month was devoted to the discussion
of business affairs and guest speakers frequently from Baghdad
University. Projects such as weather observation, mapping sun
spots, geological surveying, semi-conductors as a source of energy
and short films on astronomy, biology, chemistry, radio and
television. During the year the members of the Society enjoyed
several holiday picnics. A small bulletin was issued at regular
intervals to the student body concerning these topics.

On the campus it was one of the most popular societies
numbering about 40 students who had maintained an average above
75 in the sciences. The purpose of such a Society was (a) to
increase knowledge and to foster interest in science, (b) to bring
to the attention of those interested recent developments in

scientific fields, and (c) to
offer to the individual
members of the Society an
opportunity to express their
own thoughts on scientific
subjects by delivering papers
written by themselves. There
were four officers: president,
vice president, secretary and
treasurer. All meetings were
held in one of Fr. Guay's
beautifully designed sloped
classrooms "S-28" located in
the Rice Science building.

Fairfield University donation:
a Newtonian reflector telescope

114 0

Chapter 6 Learning with Imagination: Iraqi Style

Baghdad's first TV science program

Television came to Baghdad earlier than most countries (in
1956) and the early programming relied on old American movies.
In an effort to diversify, the station directors asked Fr. Sullivan
for some ideas. Fr. MacDonnell of the physics department was
invited to present the first science program on Iraqi TV in 1957.
It was an hour long program of physics demonstrations and the
school had recently acquired some wonderful equipment. Fr.
MacDonnell got together five senior students who would not get
rattled and who understood and could explain the physics
principles involved.

The Baghdad television tower was visible from a generous
distance, but finding an entrance to the barn-like studio in the
unpretentious surroundings of Karkh (a section of Baghdad across
the Tigris River from Baghdad College) presented a difficult
challenge. A dust storm was threatening when a troupe of five
B.C. seniors, eager to display their lab technique, arrived for
their hour long program in which they would demonstrate the
principles of electrostatics. Inside the studio was an air of great
mobility which was to be the keynote of the evenings performance;
curtain backdrops were being rolled and unrolled for the best
effect, three new 'Pye' TV cameras were being maneuvered about
with great abandon, while carpenters were carefully nailing
planks to saw-horses to provide a demonstration table.

Fr. McCarthy describes the Testla coil

f Academic Programs f 115

Baghdad College's physics experiments made up the first item
on the evening program of "Telifizion al Baghdad". Sameer Busha
asked for a ground wire to protect both the equipment and the
studio, but the electrician insisted that there was 'mu ground' (no
ground wire) - which only meant that this merited more
discussion than a simple request. All hands in the studio proved to
be a very amiable lot to work with, especially the camera crew,
who reflected the degree of enthusiasm and interest expected of the
TV audience.

The Wimshurst machine discharging sparks or lighting neon
tubes had its own fascination, but when Nabeel Khurdachi used it
as a source of charge to make the "dolls" of pith dance between
aluminum plates, it provided so much activity, camera #1 was
reluctant to leave it for a demonstration so prosaic as charging an
electroscope. "Electrostatic wind" returned motion to the program
but interest so lagged during Faraday's ice pail experiment that
the view suddenly changed to the blackboard where there was at
least some activity; Zaki Jamil was diagramming his explanation
of the demonstration.

The management apprehensively expected some sort of
religious commercial with the appearance of incense smoke but
were relieved to see the Cottrell precipitator which deposits
charged particles on an oppositely charged plate. Next Nazih
Muhammad demonstrated the principles of the Geiger counter
privately to those fortunate enough to be in the studio, because at
the time cameraman #1 was treating the general TV audience to
some fine action shots of Harith Rassam erasing the blackboard,
which apparently seemed more interesting than the Geiger
counter.

As is true in most electricity demonstrations the climax came
with old faithful - the Testla coil. The snap of lightning was loud
enough and the flash sharp enough to jar cameraman #3 back to a
respectable distance, but he didn't miss the burning paper
"house" and Zaki Jamil's final explanation of the principle of the
lightning rod. With the last flash of homemade lightning, the
program ended for two reasons: first, quite by coincidence, it was
planned to end there, and second, the electricity in the studio
suddenly went off. Under the circumstances the only deterrent to a
sly and rapid retreat was the phantom of the alert cameraman #1
with an eye for action covering the exit in case the current was
restored. It was a relief to find that it was not the equipment but a
dust storm that was responsible for the electrical difficulty. All
departed with the cordial invitation to return again with more
fascinating demonstrations.

116 0 Chapter 6 Learning with Imagination: Iraqi Style

Mathematics Contest

Fr. MacDonnell started a mathematics club with frequent guest
speakers from Baghdad University and Al-Hikma and had
mathematics projects for the members to research and present.
He also designed a mathematics classroom on the first floor east
end of the Rice Science building. In the room were many
mathematical artifacts and along the wall was a giant IBM scroll
concerning the history of mathematics.

During one of the Parents' Days he was rather taken aback
when a parent pointed out that the scroll did not give the proper
credit to the ancient Arab mathematicians. The parent was right.
It was embarrassing since the Arabs had contributed so much to
mathematics, not least of which was that zero is not merely a place
holder but a genuine number. Fr. MacDonnell did not point out on
the scroll this one item:"The Arab mathematicians contributed
ZERO to mathematics", since somehow this did not seem
appropriate at the moment.

Each year, after 1964, all fourth and fifth year students were
invited to compete with each other for two hours of solving
problems in algebra, trigonometry and geometry. About 30
courageous students would come to the mathematics classroom in
the Rice Building and Fr. MacDonnell would administer the exam of
15 questions, then later correct the answers and choose the three
students who showed the best grasp of mathematics.

On the occasion of the 1966 contest a remarkable thing
occurred. After sitting for the contest, one of the students went
home to find that his father had been killed by an intruder.
Unaccountably the boy was arrested as a suspect and was brought
to trial a month later. It so happened that he had just finished a
two hour physics lab just before the math contest with, of all
people, Fr. MacDonnell.

The murder had taken place about noon so Fr. MacDonnell was
the key witness at the trial. He convinced the judge that the
student could not have committed the crime because he was with
him from 11:30 to 3:30 doing experiments in a physics lab and
then right after this taking the mathematics exam. The student
was immediately released, but only after Fr. MacDonnell was able
to convince the judge that it was a reasonable thing to believe that
a student would voluntarily take a mathematics exam. The
headlines of an Arabic newspaper read: "Jesuit resolves the
conscience of accused slayer." (el-Emel, January 30, 1967, pp.
1,4) Later the real murderer was found. The student was very
grateful but did not win the contest.

f Academic Programs f

1 17

ill

An eloquent elocution

The Debating Society

The Debating Society's membership was restricted to students
in fourth and fifth years. Bi-weekly debates were held in the
library reading room and were attended by many students and
faculty. Topics chosen from daily school life as well as world
events were debated in both English and Arabic. They were
warmly contested and it was always the conclusion of the audience
that excellent speakers were emerging. The goals of the Debating
Society were: to develop a young man's power of expression and
offer him fundamental training in public speaking; to familiarize
him with the apt reason and rules of logic, with cogent replies,
with forceful attacks and to inculcate, through its meetings, the
principles and practices of parliamentary law and at the same
time to broaden his outlook on all questions of a debatable nature.
The enthusiasm of the Baghdad College students for debating was
always impressive and augured well for their futures as
professional men. In 1948 the first prize debate was held, and its
evident success assured its continuance as an annual event in the
school activities program. A graduate recalls the debating
sessions.

One big advantage of this activity was to train senior students
to take part in open discussions amongst a group of interested
individuals in that particular topic, as attendance was
voluntary. In the process, if the discussions got too hot to
handle, it was the duty of the vice president/chairman to steer
the conversations into a useful outlet, hence avoiding hurling
chairs, and stationery at each other!
(Luay Zebouni, B.C. '67)

The Language laboratory

The Language laboratory of Mr. Comille Tebsherany and Fr.
Robert Sullivan proved to be a remarkable and pioneer adventure

118 £}•

Chapter 6 Learning with Imagination: Iraqi Style

for Baghdad College. It proved very effective in helping the
language teachers do their job. Both men realized that learning a
language is primarily learning to distinguish, understand and
reproduce accurately the sound system and not merely the
grammatical elements. Language skills included not only reading,
and writing but also understanding and speaking. Both men made
significant contributions to the field of teaching English
throughout the Arab world by experimentation with different
types of laboratory equipment. Comille Tebsherany explained the
program and its goals: to develop aural perception and familiarity;
to inculcate mastery of the basic and troublesome structures; to
assist in the ability to read rapidly and accurately; to develop
aural-oral ability; to specialize in pronunciation drills (for
multi-lingual areas) and to begin work on advanced literature.

Fr. Sullivan 's language lab
Mr. Tebsherany warned that: "A language laboratory in and of
itself is not a universal panacea, it is not a substitute for a good
teacher. But effectively used, it can be instrumental in aiding the
language teacher and in accelerating the rate of progress in
learning. It can reduce the teaching load. It can ensure that the
beginning students are exposed to the sound system of a language as
it comes from native speakers". Fr Decker recalls how satisfying
the work was.

Fr. Sullivan, Comille Tebsherany and I took care of the
language program at the intermediate level. My knowledge of
Arabic really helped a lot in this. It was wonderful to see how
the boys improved so much in using the language. We also
were able to conduct a program for the native teachers of
English in the government schools, to enable them to be better
models for their students. All of this was extremely fulfilling
and I still miss it very much. The happiest years of my Jesuit
life were the years I spent in Baghdad and I will always be
grateful for this opportunity. (Fr. Decker)

f Academic Programs f 119

Teachers education by Baghdad College

During the summer of 1964, at the request of the Ministry of
Education, seminar courses in English were given at Baghdad
College to Iraqi teachers of English. The announcement sent out by
the Ministry of Education stated that the Baghdad College facilities
would permit us to accept 140 candidates and over 300
applications were received from every section of the country.
After a preliminary proficiency examination, two groups were
formed, of primary school teachers, and of intermediate and
secondary school teachers, with men and women in each group and
a total starting enrollment of 91. The two separate courses ran
for six weeks, with a three-hour session five days a week.

On August 22, 1966, Fr. Sullivan set to work installing six
passive laboratories (labs used only for hearing, not for
speaking) in schools of the Baghdad Ministry of Education. These
labs were to be part of an experiment in the teaching of English
according to modern methods. The installations were made
possible through a grant of the Ford Foundation to the Ministry.
The teachers in this experimental program were selected by the
Ministry from the large number of those who had been trained in
the seminars given at Baghdad College. The texts had been
specially written for Arabic speaking students by Mr. Comille
Tebsherany of the Baghdad College staff, and were successfully
tried out at the College. If this worked, the program would be
extended to all government schools throughout Iraq. Of the six
schools chosen two were for girls and four for boys, in widely
separated parts of Baghdad. The program actually got under way at
the beginning of the 1966 academic year and the initial reaction
had been very favorable. (More is found about this in the New
England Province Newsletter, Sept-Oct '66 p. 23.)

At the request of the Ministry of Education, Baghdad College
would conduct another seminar for the training of Iraqi teachers of
English. This six-month session had been scheduled to start in
November, 1966, and this would have been the fifth seminar to be
conducted at the College. All indications pointed to an increasing
enrollment.

In September, 1965, at the request of the Ford Foundation,
Baghdad College inaugurated an English Language Program in
Riyadh, Saudi Arabia, to provide training in English to the civil
servants of the Saudi Government. The program was centered in
the Institute of Public Administration and was financed by the
Saudi Government. The complete course consisted of nine levels,
each running for 13 weeks, for a total of 130 hours. A passive
language laboratory was installed at the Institute, and formal
instruction began September 11, 1966. Fr. Robert Sullivan made

120 0

Chapter 6 Learning with Imagination: Iraqi Style

periodic visits to Riyadh to supervise the execution of the
program. More information about this program is found in the
New England Province Newsletter, Jan-Feb '66 p. 16. This
Riyadh Program ended its third session July 16, 1966, with 106

candidates success-
fully completing the
requirements of the
various courses in
which they were
enrolled. On August
6, the fourth session
began with 176
candidates enrolled in
the five levels of
instruction being
offered.

A reception for the English teachers' seminar

Experimental mathematical program

During the year 1967-68 a modest start was made in an
experimental "2A" section of more gifted second year students
using the UNESCO research material which had been developed for
the improvement of mathematical instruction. It was taught by
Fr. MacDonnell and differed sufficiently from the regular
curriculum to require a separate section that could stay together
for the rest of their time at Baghdad College - 3A, 4A and 5A.

The matter covered in this initiation into modern mathematics
included set theory, group theory, Venn diagrams, complex
numbers, properties of numbers and properties of operators. The
rules for logic, syllogisms, sorites and truth table took a good
portion of time. A geometrical analysis of symmetries was also
treated.

It was also necessary to make sure that the students did not
ignore the government exam syllabus (containing only traditional
(though easier) mathematics) or else they would be unfairly
judged in these all-important exams. It was important that they
not be incorrectly classified and thus unable to enter the higher
school of their choice if they knew the wrong mathematics. Only
volunteer students who could manage both new and old
mathematical approaches were accepted into this section. The
program was discontinued after the Jesuits left Iraq.

T Religious Programs f 121

Religious programs

Distrust between Christians and Muslims resulted from many
centuries of conquest and massacres, but on the Baghdad College
campus Christians and Muslims found a place where real
friendships could develop as well as a deeper understanding of each
other's religion. An example of this appreciation is found in a
moving letter sent by a Muslim parent to Fr. John Owens, S.J.,
after he had given a homily to the student body about death,
knowing that he himself was dying of cancer and had only a few
months to live.

Rarely have I encountered in my life a faith as deep as yours.
In Islam, a basic essential in Faith is a complete acceptance of
God's will. To accept it in the peace and serenity that you have
shown, Father, is rare indeed. I want you to know your spirit
in accepting God's will is an inspiring and enriching
experience not only to your boys but to us parents, too. To
know that in the turmoil of our modern times there still exist
people like you, gives us hope for a better world.
(A Muslim Parent)

Another example comes from the reports made by Raymond
Etteldorf in his book The Catholic Church in the Middle East.

The non-Christians are not allowed to attend the classes in
religion, but for the Christian students a thorough grounding
in religion is, of course, given its due emphasis. An example
of the results of this training was portrayed to me while I was
there. I was told the story of Sabah Jadun, one of the students
who earlier in the year had died a saintly death at the age of
nineteen.

Sabah was very popular with his fellow students, a star on
the basketball team; he was a daily communicant, a zealous
member of the Sodality of the Blessed Virgin, and an honor
student. He told the members of his family that he had bound
himself to a manner of life so dedicated to God they were to
regard him in the future as "a priest with a necktie." Stricken
with a brain tumor and learning that his illness might bring
blindness, more intensive suffering, or death, he said simply,
"Whatever God wants is all right with me."
(Etteldorf, 1959 p. 132)

In fact the story does not end there. Sabah's close friend,
Usam Ismael, a Muslim, spent much of his time and energy that

122 0

Chapter 6 Learning with Imagination: Iraqi Style

semester collecting money from the other students to send Sabah to
England for an operation. This operation was unsuccessful, but it
underscores the friendship and loyalty that existed between
Muslim and Christian classmates. The campus brought together
Christians and Muslims on an equal footing, expressing in a way
the spirit of the new constitution of Iraq, breaking away from the
classical mold in which Christians were considered inferior in
status. A case in point was Sabah who had a lasting effect on his
classmates who left this memento of him in their 1956 Al Iraqi
Yearbook.

In picture after picture of school activities Sabah was seen
taking part. Because of his prominent role in athletics and in
the Sociality he captured the imagination of many boys in the
lower classes and was their ideal and inspiration. His
classmates of the graduating class learned to know him through
the years they shared failure and triumph together, but did not

realize how precious his
friendship had become until
he was threatened with the
illness that proved fatal.
"Being made perfect in a
short space he fulfilled a long
time" is the comment from
the Book of Wisdom which we
apply to Sabah to reconcile
ourselves to the loss we have
suffered in his untimely
death. Teachers and fellow
students are all better men
for having known him and
hope to find him again in
eternal peace that is rest in
God. {Al Iraqi, 1956, p. 12)

Sabah Jadun, 1937-1956

All members of the Baghdad College community, both Jesuit
and alumni have their own edifying stories of Faith. Fr. Crowley
celebrated Mass in the various Baghdad churches occasionally, as
did the other Fathers. He writes about an event that impressed
him. This story is followed by lasting spiritual lessons treasured
by two of Baghdad College's early graduates.

During my first month in Iraq in 1953 I was standing
outside St. Raphael's Chapel after Sunday Mass waiting for my

T Religious Programs f 123

ride back to Baghdad College. No one else was around and all
the congregation had left. Two veiled Moslem women came
along and asked "Wain Miriam?" [Where is Mary?] First I
thought they were looking for one of the Christian women but
soon realized they were trying to find the statute of the Virgin
Mary. My ride came and I left them there praying before the
statue. Before this I had heard of Muslim expectant mothers
who wanted to have their babies at St. Raphael's Clinic.
(Fr. Crowley)

I graduated from medical College in 1970 and qualified as a
surgeon in 1977. In 1979 I finished my training in Urology
and in addition to this I have been doing Kidney Transplant
operations since 1989. I am a hard working surgeon working
no less than 12 hours a day and six days in the week. I mention
these things about myself since they have a direct relation to
what I have learned from my years at Baghdad College.

Fr. Loeffler and Fr. Gerry taught me how to work hard. Fr.
Loeffler used to spend a long time gardening while Fr. Gerry
used to spend a lot of his extra time in teaching us in the
Biology Lab. This helped to shift my mind towards live objects
and then medicine. To be a good surgeon, you need to be a
faithful man. Although I attended all the Catechism and
religion studies in Baghdad College in addition to all the
spiritual events, I believe that my faith became stronger when
I met (bless his soul) Fr. Owens a few days before he died. He
was suffering from cancer in 1965. He said to me: "Shawgi, I
feel very happy that I am going to meet Jesus and his mother
Mary, and I hope if you keep on like this we will meet one day
altogether." I felt his strength in his faith and this helped me
since then when I was a medical student till now to fight all
the way and keep my faith as strong as possible. (Shawgi
George Gazala, B.C. '64)

A.M.D.G. [Ad Majoram Dei Gloriam - For the Greater Glory of
God] was a motto which I and many others wrote on top of
every project and even exam papers. I have taken part in
every spiritual event that took place at the College and also
other places when they were run by one of the Fathers in
either the Chaldean or Syrian Church. There were only a few
that were selected from every class to join the Sodality. We
used to have an open retreat at the beginning of every
scholastic year and I can never forget the sermons given to us
by Fr. Merrick. He gave them with great enthusiasm and
passion deep from his heart. After our graduation we used to

124 C| Chapter 6 Learning with Imagination: Iraqi Style

join Fr. Merrick in a weekend retreat somewhere in a convent
or church and spend two or three days in full meditation and
prayer away from the hassle of home and the city. We used to
regard Fr. Merrick as a model of sanctity and holiness and I
have never forgotten him throughout my life. (George Rahim,
B.C. '37)

Service to the poor

Baghdad College students were quite generous and this was
evident in many ways, one of which was the annual play put on
to raise money for the poor. Sometimes the boys were able to
realize I.D. 200 dinars from the proceeds. Also every
Saturday boys were assigned to take up a collection in every
class and by Christmas they had brought in the sum of 120
dinars which amounted to approximately I.D. 10 dinars per
week. During a typical spring these boys really showed their
stuff in the "grand drive for the poor" when they gathered
1000 pieces of clothing, 25 dinars in the jar which was placed
outside the Mudeer's office, and three sheep. "There were
always competitions among the classes about who would top the
list in the missions and poor collections."

(Waiel Hindo, B.C. '60, A.H. '64)

Collectors for the poor

Ameena Hermiz Jammo led an exemplary Christian life and
was an inspiration to the Jesuits who worked with her.
During the summer she would travel the mountainous remote
areas of Northern Iraq to the little Chaldean villages to
prepare the children for First Communion. She would spend
her modest teaching salary helping poor families, purchasing
bolts of cloth from which she and the local women would hand
sew the clothes for children's First Communion.

After she was transferred to teach in Baghdad, she began to
spend most of her time after school assisting the local pastors

f Religious Programs f 125

and nuns of the suburban churches in religious education and
caring for the sick in their homes or in hospitals. She also
visited the less-religious families to persuade them to
participate in religious functions, and urged them to send their
children to the Catholic religious education classes in the local
churches.

"Sit Ameena" as she was called by associates and friends
("Sit" is a respectful title roughly translated as "Teacher")
was the director and spiritual leader of the Sodality of the
Army of Mary of Baghdad.

Despite her advanced years during the 60's and 70's
(calendar years exactly matched her age - being born in
1900- ) and regardless of the weather (winter's cold and rain
or summer's burning heat), she would still go to Baghdad's
remotest suburbs (riding several buses and walking) to
participate in religious functions. (Ramzi Hermiz, B.C. '48)

Br. Foley answered the needs of the poor neighbors and Fr.
Fennell had a very creative way of collecting money to give to the
poor. He sent out to American Jesuit schools asking for used
Christmas cards which would be thrown out.

Collections for the poor, taken up regularly in all classes
once a week, have always been the custom at Baghdad College.
During a war-time, in 1942, an appeal was made to relatives
and friends in America, to send us old Christmas cards of every
kind. When they arrived, Fr. Fennell, who ran the bookstore,
and some of the students went to work with scissors, cutting
off the names signed on the bottom of the cards. The cards were
given new envelopes, and were put up for sale in the bookstore.
As there were no cards for sale in Baghdad during that war-
year, the cards went fast, and at a good price!

Some cards had the names still on them of American donors
on the bottom of the card. It did not matter, the boys bought
them anyway, signed their own name under these names and
sent them to their teachers. So the greeting at the end changed
from: MERRY CHRISTMAS, from JIM AND MARY KELLEY.
to: MERRY CHRISTMAS, from JIM AND MARY KELLEY.

(signed) Abdullah
Enough money was collected to buy 22 chicken dinners for the
poor that Christmas. (Fr. Fennell)

Aside from the educational and religious effects we had at
Baghdad College, also our social commitment to the local poor
were effective on having a good impression of our Mission. The

126 C| Chapter 6 Learning with Imagination: Iraqi Style

backyard clinic that I ran for the poor I think had a very
positive effect on the neighborhood. The treatments and
medicines were as primitive as could be, yet it meant much to
people who needed that attention. (Br. Foley)

Fr. Morgan's Apos folate of Prayer

Apostleship of Prayer

Baghdad College students had always been strong in their
participation in the Apostleship of Prayer, a world-wide
organization of prayer and good works. The weekly meetings were
held each Monday in which the members arranged devotional
programs for every occasion. Several interesting talks on the
Sacred Heart, the Twelve Promises, the Monthly Intention, and
related subjects were presented by the members of the group.
First Friday Mass celebrated each month in Saint Joseph's Church
was part of the regular program and hundreds of families had been
consecrated to the Sacred Heart. Each member was a promoter in
the League and by his fidelity to the ideals of this devotion he
endeavored to improve his own religious life and to influence
others by his good example. The work is here described by Fr.
Morgan and Luay, one of his charges.

Our work used to cover periods after school and included
useful discussions, preparation of spiritual material and an
opportunity to make new friends. There were discussions of
Catechism and I found Fr. Morgan a true Spiritual Scholar. We
used to prepare and distribute the monthly prayer cards which
I still keep a few, as treasured collections. (Luay Zebouni,
B.C. '67)

By the end of our stay in Iraq, we were distributing as I

T Religious Programs f 127

recall, some 6000 cards each month, as well as thirty silk
screen posters "hand made" on the top floor of the Cronin
building, with the help of students, who also helped in the
mailing and delivery of the cards. It was sometimes difficult
even with our Arabic experts to come out with the exact nuance
the English I submitted intended. I recall one month when the
intention to be prayed for was the "proper use of
communications media" and one student asked me why we were
praying for "buses and trains". With the help of Fr. Dick
McCarthy and Faraj Raffouli for Arabic translations, we began
printing (at Thomas Press) and circulating to various
churches and schools in Iraq these "morning offering" cards of
prayer, with a bit of doctrine on the back - quoting from
Church sources, and after 1963 from the Second Vatican
Council then in session. (Fr. Morgan)

Novena of Grace

Following a long Jesuit tradition, the Novena of Grace is held
between March 4th to the 12th - nine days of prayer in honor of
St. Francis Xavier whose feast day was March 12th. The Baghdad
Jesuits preached this Novena at various churches and they were
very popular. Sometimes the Jesuits would take turns preaching
but the favorite of all was Fr. Richard McCarthy. By the Spring of
1968 Fr. Richard McCarthy had preached his eighth consecutive
Novena of Grace at St. Joseph's Chaldean Church. That year the
Chaldean Patriarch attended the Novena daily, and on the last day
Mass was celebrated by Archbishop Maurice Perrin, Apostolic
Delegate in Iraq. But the novenas did not start with Fr. McCarthy
as Augustine Shamas reminds us.

Fr. LaBran had a generous heart and we shared together his
many plans in a humble spirit motivated by a good cause. In
the fifties, our churches were not living stones, just buildings
visited by some few old people but then Fr. LaBran was the
originator of the Novena to St. Francis Xavier. He started in
the Armenian Church of the Sacred Heart in Karrada. He would
say at the end of his homily, "come and get two other friends to
come with you tomorrow" and his faith in St. Francis did the
job. The church got so crowded that two services had to be held
each day. The next year it was in a more spacious Church, the
Chaldean Mar Yussef. As the years passed the crowds increased
like the multiplication of the loaves and later other Jesuits did
the preaching. I still hear the voice of the late Fr. McCarthy
ringing in my ears, his homilies in Arabic made us think
deeply. No one in Baghdad had ever heard of St. Francis Xavier

128 ££ Chapter 6 Learning with Imagination: Iraqi Style

until Father LaBran started the Novena and then the faith
became so alive that people still make the Novena in
thanksgiving for favours received. (Augustine Shamas)

Sodalities

Extra-curricular activities were not limited to sports and
debating. There was also a spiritual dimension which was best
exemplified by the Sodalities of Our Lady, an institution found
wherever Jesuits operated, the Jesuit organization known as the
"Sodality" which in some form was active from the earliest days of
Baghdad College. Regular meetings were held which focused on the
spiritual formation of the Christian student including his social
obligation to those around him. The students regularly came up
with projects to aid the poor, neglected, and the sick. There were
summer sessions not only for catechetical instruction but for
remedial class work. In the fifties under Fr. Joseph LaBran with
the aid of Alumni Sodalists, these programs took on the air of a
summer school which ended with a Novena preparing for the
celebration of First Communions on August 15. There were many
Fathers who directed the Sodality and contributed to its growth and
popularity among the students, but special mention must be made
of Frs. LaBran, Shea, Donohue and O'Connor.

The year 1954 was
declared worldwide Marian
Year and 116 countries
sent representatives to
Rome. Our Baghdad College
contingent boasted of 18
Iraqis. We took a bus
across the Syrian desert to
Beirut and boarded a
Turkish boat to Naples. We
had to sleep on the deck
using our baggage for
pillows. Once

in Rome, however, the
colorful blue sashes of the
Sodality became a big hit.
The students never forgot
their Roman experience.
(Fr. LaBran)

Religious instruction

T Religious Programs T 129

Way of the Cross on the roof of the classroom building

The Sodality was meant to enliven the spiritual lives of the
Christian members as well as instilling in them the principles of
the Gospel, especially the lesson of reaching out and serving
others. The Sodalities had a large number of service projects,
instructing children in their catechism and collecting food and
money for the poor. Fr. Mahoney described his succeeding the
great Fr. LaBran.

It was not an easy assignment to be the successor to Fr.
LaBran. But the first thing I remember about the assignment
was the wonderful group of students who offered themselves to
this spiritual endeavor. It certainly was not easy to emulate
Fr. LaBran with his grand extravagances like the dances he
organized and above all: the Petroleum Sunday celebrations.
When those affairs occurred, I was in the confessional hearing
confessions, since there were not many Fathers who could hear
confessions in Arabic. The groups I worked with were very
active and their major work was to teach the children of our
workmen the fundamentals of the Catechism.

The Sodalists were just like ordinary boys of their age.
During the St. Francis Xavier Novena ushers were needed for
the daily exercises at the Chaldean Church. When at a meeting
I asked who wanted to be ushers (wearing a glamorous blue
sash of the Sodality) there was a great rush to the sign-up list
and the table was almost toppled. They wanted their relatives
and friends to see that they belonged to the elite Christian
organization at Baghdad college. Another event which the
Sodalists enjoyed was their pilgrimage to the Holy Land. The
lads were certainly impressed. We boarded in the Franciscan
hostel, Casa Nova, and the boys thought they were treated like
kings. (Fr. Mahoney)

130 Ci Chapter 6 Learning with Imagination: Iraqi Style

My three brothers graduated from Baghdad College and so my
friendship with the Jesuits was enduring. "I shall always
treasure those precious fruitful years working with the
Jesuits in Baghdad as a special inspiration that added direction
and meaningfulness to my life." Each year a special World
Sodality Day was held inviting all Sodalities of the city to
Baghdad College grounds for a huge procession and Mass in the
open air. The crowds were unbelievable. Fr. LaBran had a
fascinating way in drawing people to worship by his generosity
of heart and his great enthusiasm in doing the job for the
greater glory of God. We all helped and felt so happy and
grateful. (Augustine Shamas)

The apostolic effects of the Sodality lasted long after the
Jesuits left as is reported in a 1991 letter relating a recent
conversation with the Carmelite Fr. Raymond, already mentioned,
who worked with the Jesuits in the Sodalities many years ago.

Fr. Raymond spoke eloquently about the Sodality of Baghdad
College and Al-Hikma. He said the bonding in faith which
occurred in those groups has been a mainstay of the Christians
ever since. Even after our schools ceased to function under
Jesuits, the Sodality members and the movement itself
survived in various parishes (and rites) and continues to
provide support, solace and hope for many. Fr. LaBran as well
as Fr. Fred Kelly was mentioned by Fr. Raymond as the
principal inspiration of this reality. (Letter from Amman)

One of the Sodality activities focused on Petroleum Sunday
which was a religious celebration held on the last Sunday of May
on the Baghdad College campus. A Marian float was carried in a
lengthy procession around the campus and this was followed by a
Eucharistic Benediction. The celebrations lasted from 1952 to
1958 and was due to the zeal of an American oil worker, a daily
communicant and friend of Fr. LaBran, George Ehrhard from
Elizabeth, New Jersey. He wanted to thank God for the gift of oil
and to pray for all those who worked in the oil industry. Organized
by the members of the Sodality, it was a very colorful pageant and
attracted hundreds of people.

Religious instruction

The project of Catechetics adapted to Baghdad caught the
interest of several Fathers such as Fr. Marrow who visited
centers of instruction each Friday and later Fr. Scopp who saw
Catechetics not only for the early religious formation of Baghdad

f Religious Programs T 131

College students but also for the other schools and parishes.
Summer, in the context of the Sodality, was a very practical
workshop for several Jesuits working with the alumni.

Helped by Sodalists and other volunteers the Fathers
organized and directed catechism courses for many Christian
children in the neighborhood. They were prepared for First
Communion, which was usually held in the summer.
(Fr. Morgan)

The Christian Center

Summer activity finally motivated some close Iraqi friends to
finance a Christian Center where young people could meet for
social, intellectual, and religious exchange and development. The
Carmelite Fr. Raymond worked closely with Fr. LaBran, whose
dream it was to make the Center an important place for Christian
encounter attracting not only Baghdad College and Al-Hikma people
but also Baghdad University students and alumni. Later Fr. Young
was assigned to this work. The participants came initially from
Baghdad College and Al-Hikma for regular gatherings and
discussions. The Carmelites kept the Center going after the
Jesuits were dismissed, and attracted students from Baghdad
University who started a program of adult education in Christian
Doctrine. The Carmelites had nothing but praise for the members
of the Jesuit Alumni Sodality who worked with them to keep the
Center active through difficult years. One of the most important
people in this was Augustine Shamas who together with Walter
Young told the following history of the Center.

Fr. LaBran had great insights into the needs of the church in
Baghdad and so he saw the need for a Christian Cultural Youth
Center. A major concern of his was a center which would not
only be social but educational as well, where young people and
their families could gather on holidays and in the evenings.
"We want a Center, we need a Center" was his constant
enthusiastic refrain. Not a man to give up easily, nor to sit
passively on the sidelines, he pushed and persuaded until most
obstacles and restrictions were eliminated: obstacles and
restrictions emanating from both the government and Church
authorities as well. He did his best to realize it, but at the
time there were many obstacles, and unfortunately his dream
came true only after he left Baghdad.

Eventually though it happened and the corner stone of the
"Center" was laid in 1959 in the Karrada section of Baghdad on
land owned by the Carmelite Fathers within walking distance of

132 0 Chapter 6 Learning with Imagination: Iraqi Style

a hundred homes of Baghdad College students. Many activities
and celebrations were held in a part of the city which was
already marked by the presence of such popular clubs as the
Chaldean Hindia Club, the Assyrian Sports Club, El Meshriq
Club and El-Alwiiya Club. The Center's great success testifies
to the seriousness of purpose, common sense and genuine
Christian faith of the Iraqi students who frequented it.

Approval from both the government and the Church was
difficult to obtain. The building site and its lay out had to be
agreed on and the composition of the participating groups had
to be determined. Since the purpose of the "Center" was to
bring together many different groups in order to share their
Faith, to grow in a caring manner, and to act with justice and
compassion, the building had to be big enough to accommodate
large numbers of people. Well-established groups of adults
who were to monitor the youth of the Center included the
Catholic Ladies Benevolent Association and the Sodality of Our
Lady of Banncuse, under the spiritual direction of Fr. Merrick.

Large numbers of Iraqi students began to frequent the Center
to participate in its varied activities almost as soon as the
doors opened, the immediate success of the Center with its
outdoor cinema and gardens, its attractive auditorium and
modern, comfortable meeting rooms was a surprise especially
to those who had expressed anxiety over the project. Much of
the credit was due to the generous efforts of the Jesuit Fathers
Kelly, O'Connor and Young, and of the Carmelite Fathers Rene,
Robert, and Raymond. The work of the Center's mixed team of
advisors testifies to a remarkable spirit of collegiality among
priests of diverse religious orders sent to Iraq from separate
countries. The advisors worked together in harmony sharing
with Iraqi students their collective wisdom and skills. Most
advisors conducted their work in Arabic.

Because of the zeal and talents of these men a spirit of
cooperation spread into local churches which were divided into
different rites such as Chaldean and Syrian, both Catholic, but
unable to work closely together. A catechetical school for
primary and secondary government school students was
established. The program brought religious instruction to
scores of Christian youngsters every Friday. Weekly classes
(along with movies) were held alternately in Chaldean and
Syrian locations. Buses supplied by Baghdad Coiiege, the
Chaldean Sisters, the Carmelite Fathers and the Sisters of the
Presentation picked up students from the four corners of the
city and transported them to and from the University sites of
the classrooms. Five hundred young girls and boys were

f Religious Programs f 133

involved, many of whom were from families which had
emigrated from the North of Iraq to Baghdad. Iraqi clergy and
laymen of both rites served as teachers in this program.

The story of the Center is not only about clergy but also of
talented faithful lay people as well. The Center's survival
after Jesuit educators and advisors were expelled is the
ultimate proof of its success. For the years following, the
takeover of Baghdad College, the Center continued to thrive and
eventually evolved into an adult school of continuing education
where courses in theology and Church history were taught.

The Center's advisors in particular had expert advisors
themselves. These experts emerged in the persons of two
gifted and patriotic families, Razoog Shammas was a respected
international lawyer; his devoted wife, Augustine Shamas, was
a devout member of Fr. Merrick's Sodality. Their door was
always open, their home became an office for frequent
consultation and on many occasions dinner was served in the
evenings.

General Ephram Hindo, one of the most respected Christian
public figures in Iraq, his wife Laila Hindo, and their large
family were always available for advice and support. The good
council they offered to anyone who sought it was not only
perceptive and beneficial but seasoned with Christian charity.

The Center encompassed the following four groups.

1 . The Catholic Ladies' Benevolent Association and the Sodality
of Our Lady of Banncuse cared for Iraq's poor.

2. The Legion of Mary, founded by the Dominican Fathers was
an enthusiastic group who visited the sick and prisoners and
brought their clients both spiritual and material help.

3. The Christian Cultural Club, by far the group with the
highest profile in the Center, was composed of students from
Al-Hikma and Baghdad University. One of the organization's
purposes was to create a good social environment for male and
female university students.

4. Fr. Young's Youth Sodality for boys who had failed out of
Baghdad College were gathered together in a program in which
they could appreciate the care the Jesuits had for them. The
group assembled once a week to ask questions, to pray, to
prepare slide lectures for catechism, to socialize and to
recreate. They formed a football team and once took a summer
trip to Northern Iraq during the Kurdish up-rising. The rebel
Kurds sent escorts to meet the group when it reached the
limits of government-held territory since the Kurds had heard
that the boys were somewhat affiliated with Baghdad College.
(Augustine Shamas and Fr. Walter Young)

1 34 0

Chapter 6 Learning with Imagination: Iraqi Style

The Minor Seminary (1963-1969)

The formation of the clergy for the Chaldean, Syrian, and
Greek Catholic communities was a concern of Church
authorities and the Jesuits were anxious to find ways to
cooperate. Minor seminaries were a regular institution in the
formation of the clergy and it was thought that joining the
seminary with a good secondary education at Baghdad College
might be the answer. The Chaldean Patriarch had taken the
initiative and asked the Jesuits to train the high school age
candidates who would like to later enter the Major seminary at
Dora. They lived in the rented house opposite the Boarding
school and were prefected by Fr. Regan who made occasional
trips to the north of Iraq to visit the families of seminarians.

i .ii

i

Ui,

n

iii'*

?

A living rosary

tV

',

Other Jesuits, Frs. Como and
Mulcahy, were later assigned
to the task. The Jesuits,
however, never had the
chance to follow through to a
Major seminary, and as
Jesuits look back, nothing
they could have done would
have equaled the work done
by the multi-ritual
seminary of the Dominicans
at Mosul whose graduates are
the mainstay of the Church in
Baghdad. (Fr. Donohue)

I »

B.C. 's green grass was due to Fr. Loeffler's ingenious irrigation system

f Social Activities f 135

Social Activities

The canteen was the center of much of the social activity at
Baghdad College because of its location surrounded by the
athletic fields. In the sixties it was run by "Adam" who served
special meals for the faculty. It was not exactly the Stage Door
Canteen, but it was a place the students could get a good samun
sandwich and a bottle of Fanta or Kawthar or something wet.
And like all places where high school students gather, it was
always on the verge of turning into bedlam. The Jesuit
scholastics had to patrol the Canteen just to keep order. Many
still have clear memories of the poor scholastic who had duty
on Mondays, Sunday evening he would develop a fever. But it
was not only at noon, for lunch, that the canteen was a place of
encounter. It was also the place Muslim students used to while
away the time until the Christians finished their religion
classes. Several of the upper classmen were always playing
cat and mouse with the poor scholastic assigned to prefect.
(Fr. Donohue)

Parents1 Day

In 1965 Baghdad College adopted a new custom called Parents'
Day. Each semester all students' parents were invited to see the
school, parade around the beautiful campus, walk through the
laboratories with their proud son, and meet the teachers with a
sometimes humbled son. The Jesuits and the "Misteria" were
stationed at strategic places to greet the parents, make sure that
they found their way along a predetermined route and offered them
some modest repast. Students were instructed to show off how
smart they were to their attentive parents and disgruntled
siblings by taking it upon themselves to demonstrate the
laboratory apparatus. The invitations were sent out in Arabic five
days before the event and entrusted to the student. During each
semester Fr. Sullivan busily collected campus action scenes on
film which were shown at the next Parents' Day. These were the
same films put onto cassettes and sold at past reunions. The
Parents' Days became very popular for the families who seemed to
enjoy them as much as a picnic. Oddly enough not much was said
about the students' marks, even though the teachers were ready
for questions.

An illustration of the pressures put on the students during
these Parents' Days follows from a daring and trusting student who
took a chance and lived to write about his experience.

In the middle of my third year, our parents were invited to

136 C£ Chapter 6 Learning with Imagination: Iraqi Style

come to the school and take a look on almost everything at the
school facilities. I was afraid to invite my parents, because I
was not doing well that year and I was afraid of what would
happen to me if my father would ask "How is my son doing at
school?" I asked one of my Jesuit friends: "Do you plan to give
my parents a status report on how I am doing?" He said "No,
this is merely an opportunity to meet them and have fun with
them." There was still doubt in my mind whether they would
reveal my poor performance - just like St. Thomas when he
said "I do not believe that Jesus is risen from the dead till I see
him and touch his wounds". When the time came my father
asked the question I was expecting: "How is my son doing this
year?" The answer was that I was doing well and suddenly the
subject was changed to something quite different by my Jesuit
friend. I still believe that he saved me from a punishment that
I would have gotten from my father.
(Kamal Youkhanna Rayes, B.C. '66)

Visiting Wakes and Funerals

One of the regular practices of the Jesuits as members of Iraqi
society was to attend wakes and when possible, funerals. Funerals
did not allow much notice but there was plenty of time to attend
wakes since they were held often both in the Muslim and in the
Christian homes. In a traditional society with strong family ties,
wakes and funerals are social occasions. This posed no problem, so
many of the Jesuits were of Irish background from New England
where wakes and funerals have the same sort of standing - or they
did until someone invented the Funeral Parlor. Actually, attending
wakes, both Muslim and Christian, was an initiation into society.
To see the way people accepted death and the purging that
accompanied the rite was instructive.

Since burials In Baghdad took place the same day as the death,
funerals were difficult to attend, but Jesuits had a very strong
presence among the bereaved. Many would attend the wakes
during the first three days, the seventh day, the fortieth and the
day following major feasts (be it Easter or Christmas) which was
a day of mourning for the family of the deceased.

Celebrities were not ignored: for instance in 1966 the schools
were closed for two days on the occasion of the death of the
President of Iraq, Abdul Salam Arif. Jesuits attended the funeral
service. A wreath from the Jesuit Fathers was placed at the coffin
where the body lay in state at the Presidential Palace.

Visiting families during the feasts

On important national feast days Jesuit officials would go to the
palace for the "signing of the book", a vceremony at which

f Social Activities f 137

government protocol officials would welcome those coming to sign.
But most of the Jesuit visiting concerned ordinary people, the
rich, the poor and the very poor families of the Baghdad College
students. On major feast days (Christmas, Easter, Id al Fitr) the
Jesuits had the practice of visiting the families of the students in
order to demonstrate their solidarity with the people of Iraq.

Fr. MacDonnell visited a home at the urging of an Armenian
student to find that he was away on an errand and that his mother
did not understand any English. While having tea, which was
offered to guests, Fr. MacDonnell made what small talk he could.
"The winter is cold, the river is deep and the brown cows are
eating the green grass on the high meadow." After having used up
the only three sentences he had learned in his five months in
Baghdad, and not hearing much of a response, he thought it was
about time to say good-bye. So he left a charming but puzzled host.
At mathematics class on the following Monday a conversation went
something like this. "Where were you when I came to visit your
house?" "On an errand. What language were you speaking to my
mother?" "Arabic." "She does not know any Arabic, she only
knows Armenian. What were you saying?" "It was nothing you
would be interested in. It was grown-up talk." Students were
merciless in dealing with their teachers who were trying to learn
Arabic, especially if he was a beginner.

During the vacation times some of the Jesuits went to Basra in
the South or to Mosul in the North, visiting families of the
students. All were extremely hospitable but one of the most
welcoming families was the Shemdin family, a prominent Kurdish
Muslim family who owned property in Zakho in Northern Iraq, and
many of the 13 children (two sets of twins) attended Baghdad
College and/or Al-Hikma. The family was accustomed to offering
sanctuary to those in need and on more than one occasion protected
large groups of beleaguered Christians. Hazim Shemdin, born in
1901, was the name of the father. Yusuf Shemdin, the
grandfather of these many Shemdin alumni of Baghdad College and
Al-Hikma received an award from Pope Leo XIII for his protection
of Christians who took refuge from hostile marauding armies near
the Shemdin home. The armies would not dare attack the Shemdin
household.

The all time champion visitors were Frs. LaBran and Donohue
who visited no less than 36 families in two days. During his visits
Fr. Sara was asked by some of his relatives about the motivation
of the Jesuits which he kept to himself lest he seem to flatter his
colleagues. "Why are these handsome young men here? They could
have had anything they wanted so what are they doing in Baghdad?"

138 £2; Chapter 6 Learning with Imagination: Iraqi Style

Living and teaching for three years (1945-1948) at
Baghdad College was a wonderful experience and rare
opportunity for an American Jesuit for many reasons. Baghdad
was part of one of the great non-Western cultures, a culture
profoundly different. Baghdad is a historic ancient - and
modern - capital of the Arab and Muslim world, a world
distinctly "other" than the United States or Europe in history,
languages, religious peoples and cultures. Further, around
Baghdad lay a countryside of extraordinary archeological
riches. Religiously, Iraqis are overwhelmingly Muslim,
Sunni and Shiites, but the Christian minority is a mosaic of
different churches, each with colorful histories and customs.
The Arab-Israeli conflict, centered on the problem of
Palestine, that would explode in May 1948 with the
establishment of the State of Israel, an event which profoundly
affected everyone living in the Middle East. I and other
Baghdad College Jesuits lived for two months in Bethlehem
during the Summer of 1947 and, visiting by bus all of
Palestine, we grew sensibly aware of the incredible growing
tension, and sensitive to the fears of Palestinians regarding
their future.

If I had come to Baghdad to work in the U.S. Embassy or some
American firm, I would not have had much contact with Iraqis.
But as a teacher and boarding school prefect, I had daily living
contact with Iraqis of various backgrounds, religions and
languages, sons of poor and rich families alike. Teaching
students is an extraordinary way to get to really know people.
Further, we entered into the lives of the families of Iraqi
teachers and students in diverse ways, by visits to Muslim and
Christian homes on their feast days, by attendance at wakes,
funerals and weddings, by invitations to dinners and
celebrations in Iraqi homes where we found a hospitality that
was overwhelming. At Baghdad City track and field meets we
watched with pride as Baghdad College students performed with
great success. We traveled around the country during vacation
time and met students' families in Basra, Mosul, and Kirkuk.
In Faish Khabur, which in 1994 is the only entrance/exit
between Northern Kurdisdan and Turkey, we were guests of the
Agha, the head man of the area, who sent his sons to Baghdad
College.

All these experiences gave us a special, intimate contact
with our students and their families and, like a key, opened
our minds and hearts to a profound understanding of our
vocation as teachers, as well as learners. From what I have
been describing, it is clear that I myself learned at least as

f Social Activities f

1 39

much as I taught. For me, the people of Iraq had become part of
my heart and spirit. (Fr. Ryan)

A young Jesuit had promised to visit a Christian student's
home at Christmas. Although armed with exact directions on
how to get there, the Arabic street signs failed him. He came to
what he thought was his student's home and received a royal
welcome. His student was nowhere to be found so he thought he
was out visiting another Christian family. After the vacation
the student expressed regret the Jesuit didn't keep his
promise. Then he found out that it was the home of a Muslim
neighbor that he had visited. They received him like a long-
lost brother, although they had no idea why he was visiting
them. (Fr. Crowley)

ID

w

First "5-year" graduation class: 1937

The June Graduations

The 1937 Baghdad College graduating class was the first class
to have finished five years and also the smallest in the history of
Baghdad College. It consisted of only 7 student-graduates: Tariq
Munir Abbass, Louis Boutros, Antoine Tabib, Sayed Hussein,
George Rahim, Abboudi Talia, and Edward Thomas Zoma.

Graduation exercises at King Faisal Gardens sometime in the
middle of June officially brought the school year to an end. Tickets
were always difficult to get since many people wanted to be
included among the 2000 guests. Sharing the platform with our
50 to 80 graduates would be an impressive host of dignitaries
representing Church and State: the Apostolic Delegate, Bishops
and Archbishops of the Oriental Communities, a Member of the
King's Council (or later of the Republic), the Cabinet Ministers of
Education, Social Affairs and Finance, the Lord Mayor of Baghdad
and members of the Diplomatic Corps. Our young graduates
certainly did not lack surrounding brilliance to light their exit
from the stage. All families of the graduating fifth class looked
forward to the spectacle of the graduation held in June at the Royal
Gardens, one of the most impressive events of the year.

140 £$■' Chapter 6 Learning with Imagination: Iraqi Style

Lay Faculty

The Jesuits were very concerned that the lay faculty were a bit
removed from many school activities so there was always the
danger that they might not feel included in the life of the school.
They had their own faculty room where they met each other in
between classes. Rarely would they meet the Jesuits and Misteria
who were usually mingling with the students in sports events and
conversations between classes. Jesuits wondered how the students
interpreted this distance between the laity and the Jesuits.

A gathering of the faculty
Since many of the teachers had heavy teaching loads in other
schools, lunch was the only time they would be free to socialize
with the Jesuits and with each other. Plans were in the works to
make them members of the school's decision making committees
but these were thwarted by the expulsion of the Jesuits in 1969.
During the last few years the Jesuits established a custom of
inviting them to lunch at the Jesuit house, and this made a
wonderful difference and improved greatly the interaction between
the two groups. Of course there was always an annual end of the
year faculty gathering where Jesuits would socialize with the lay
faculty. Fr. Donohue comments on one such party and the courtly
Mahmud Yusuf.

It was at these meetings that many Jesuits learned what real
politesse meant. Some of us recall Ustadh Mahmud Yusuf,
Egyptian professor of Arabic, telling us that all families in
Baghdad were beseeching God that a son be born to them so they
could send him to Baghdad College. (Fr. Donohue)

Fr. Sara asked a Muslim teacher why he came to the Sulaikh

f Social Activities f

141

campus every Friday, his day of rest, to teach Arabic. He
answered; "I want to come and look forward to coming. When I
come here I am in a different world. It is a green place of
friendship and peace."

Jesuit exodus to villa

The vacation exodus from Baghdad occurred a few weeks after
graduation when some Jesuit Superior, cast in the role of Moses,
led the community out of the desert into the mountains of Lebanon
at Ghazir. The vacation spot in the north of Iraq, Inishk which was
mentioned earlier, had proved unsuitable so the Lebanese Jesuits
invited the Baghdadis to come and spend the summer in their
minor seminary which was vacated by the seminarians. They went
back to their families for the summer for their own vacation.
Some Jesuits stayed behind in Baghdad to staff the offices and
carry on with various works of the ministry. They in turn would
be replaced in the course of the summer so that all might have
some respite from the Baghdad heat.

Boarding students for the year 1949-50

142 0 Chapter 6 Learning with Imagination: Iraqi Style

Athletic programs

A large portion of each Al-lraqi Yearbook is dedicated to the
athletic events of the previous year and it is surprising to see how
many students participate in some sport. Some senior classes
were very good in helping the younger students get their games
started. But usually from year to year much depended on what
games the Jesuits and the lay volunteers preferred since they
would organize the events if the senior students did not take the
lead. Boxing, for example, flourished when Fr. James Larkin
was on the campus; otherwise the gloves were put away for the
year. American football was played occasionally but it could not
compete with "Iraqi football" (soccer). Waiel Hindo comments on
the central place of sports and Hamid recalls how the Jesuits got
after students to play sports.

Fr. Quinn wanted to make an athlete out of me but I could not
take sports seriously. He would point his finger at me and
yell; "Shinoo binoo minoo?" I showed him I could do something
and gave the 1963 BC graduation speech at King Faisal
Gardens. (Hamid Attisha, B.C. '63)

In sports the Baghdad College teams were so good, that many
members of these teams became stars in the Iraqi official
teams or the sport clubs in Iraq. In the 1948 Olympics in
London two of Baghdad College students represented Iraq. In
1952 more students represented Iraq at the athletics
competitions in Egypt. Frs. Quinn and Sheehan were known to
be creators of heroes in track and field. In basketball Fathers
Egan and Regan - the brothers as we called them - contributed
tremendously to the improvement of the basketball game in
Iraq. Two sports events that were also very popular with the
students were the yearly Baghdad College track meet day and
the All-Star baseball team which played against the Father's
team on thanksgiving day. (Waiel Hindo, B.C. '60, A.H. '64)

Softball was a game that
everyone liked and was played on
every available field.
Basketball was probably tied
with baseball in popularity.
More than one of the Jesuits have
happy memories of the informal
games played on the softball
diamond and basketball courts. Fr. Quinn in charge of the game

f Athletic Programs f 143

Looking back at Baghdad College I remember most vividly
playing basketball as a young scholastic with a contingent of
Kurdish scholars. I remember especially Sirbest and Salah.
What wonderful friends they were. The thing I can't
remember is who won all those games? However, I remember
those kids clearly. There was a small pool by the basketball
court where, after the games, we would sit in the cool waters
and be refreshed - like the waters of Babylon!
(Fr. Hicks)

Soccer Football

There is something about football that is universally attractive
in every country that can produce a level field. Perhaps it is the
fact that everyone is in the game and no one can slack off. Baghdad
College students had an agility lacked by their American teachers
who envied the way they could use their foot with a ball as if the
foot were a hand, causing the ball to do exactly what they wanted it
to do. They could put as much spin on the ball as they wished. As a
result the Fathers were not very successful in coaching this sport.
Nevertheless the students would come back with victories and
trophies from the Baghdad inter-school tournaments most of the
time.

Basketball

Winning a trophy in the city tournaments was not unusual for
Baghdad College, but occasionally the newspapers would describe
Baghdad College victories with unusual eloquence. In 1958 the
Arabic newspapers complimented Baghdad College in using Fr.
MacDonnell's "al man to man" defense as "new". It must have
puzzled Arabic readers to see "man" spelled out in Arabic letters.
From the 1958 Al-lraqi Yearbook comes the description of a
successful basketball season.

The keynote of our victorious season was harmonious
teamwork; it was very clear early in the season when we
surprised the A'adhamiah Club with a "new" brand of
basketball called "al man-to-man" defense (only as old as Dr.
Naithsmith - the inventor of basketball in 1891); apparent
even when an unpublicized Mansur Club came up to beat us at
our own game: and finally no less evident when we snatched the
City League trophy from Tajara with a smooth display of
screening and passing. Nonetheless, mention must be made of
Manuel Jurgis's shrewd defensive tactics; of Muhanned al
Durrah's fast breaking prowess, of Sameer Vincent's agile
tapping which helped earn for him an average of 19 points per

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Chapter 6 Learning with Imagination: Iraqi Style

game, of Ibrahim's pivot work and ball handling; of Wayil
Kubba's play-making and 'heads-up' driving; of Sudad al-
Jaobaji's defensive rebounding and 'floating' skill. These were
the united efforts of our favorite competitors.
{Al-lraqi Yearbook, 1958)

Fr. Mahoney inherited this team the following year and would
reach the court for practice and find all players waiting to go to
work which made it an easy job for a coach. In an effort to keep
them busy and still preserve some strength for himself, he
borrowed a clock to speed up their passing in a ten second pattern.

He had in fact set it for
eight seconds and his
players became very
good ball handlers. Fr.
Mahoney describes his
season and was pleased
and felt that our sports
program was recognized
and appreciated more
than we thought.

An informal basketball game

It was a long season. The first game was played in October and
the final game for 'the cup' was played in May. This was a very
exciting game. Down by eleven at the half our lads noticed the
TV cameras and they came back against the older and better
players. Since it was our third successive cup victory we
gained permanent possession of the trophy. A few months after
the great game while I was walking along Rashid Street, a
young man crossed the street and congratulated me on our
victory, saying that he enjoyed the game very much. (Fr.
Mahoney)

Two notable events happened during the season. We went to
Markaziya Secondary school where the basketball court was
the courtyard of the school with classrooms and balconies all
around. During the game, the referee called a technical foul on
Baghdad College and pointed to the balcony - there were two or
three of the Fathers who had come to watch the game - Fr.
Thomas Kelly got a little carried away in protesting the
referee's call and that's why the "man in the balcony" got a
technical. The coach, Fr. MacDonnell objected to the referee:
"This is the first time I ever heard of a foul called on the
audience." He heard the referee point at him and say; "Two

T Athletic Programs f

145

technical fouls on Baghdad College." We won anyway.

The other event was winning the city championship -
Baghdad College played Technical or Commercial school - Falah
Akram, who left Baghdad College after third year, was a
natural athlete and the best of the opposition - Baghdad College
had Sawa Ishu, small but effective shooter; Sameer Vincent,
Nazad Uthman, etc. at half time, Baghdad College was behind -
in the second half, when Nazad was moved to center from his
guard position, the game changed as Nazad could challenge Falah
Akram under the boards - Baghdad College won.
(Fr. Pelletier)

At the age of 12 to 15, basketball was one of the most
important things in my life back in 1961-1964. I wanted to
be on the "second bus" going home, just to enjoy another 45
minutes or so of basketball. Owning a basketball was a real
privilege. You never have to leave the court even if your team
lost - you would quickly declare "Ani Abu Atoba" [Its my ball]
and everyone would understand and accept your special status
with respect so you would play again and again.
(Ghassan Jamil Hami, B.C. '66)

Baghdad College marches in the government track meet

Baseball

As ordinary growing youngsters, Baghdad College students
were interested in playing games. At first baseball was a
mystery to them but it did not take long for them to catch on.
Once they caught on to the game they relished the playing
against other classes and finally for the championship of the
whole school. How fast did the youngsters catch on to the
game? Very quickly: one year one of the reading assignments
was from the life of Helen Keller. During one of the games

146 0 Chapter 6 Learning with Imagination: Iraqi Style

when one of the Jesuit umpires made an unpopular call, the
cry came from the bench "Helen Keller is the umpire."

Games were played during a double lunch period and a Jesuit
had to be present so that the students would not wander in the
path of a swinging bat. Fr. Mahoney found he had only one of
these periods free so when his class implored him to be at
their midday game for the semester he protested that he would
miss his lunch. The students solved the problem, after that
each day they brought him a sandwich: "come on Father, eat
your lunch so we can play ball." (Fr. Mahoney)

In the Fall of 1968 the Baghdad College Jesuits discovered that
the good old days were gone when they could field three baseball
teams at a time against the student body. Gray hair and expanding
paunches took their toll, and so the boys took the faculty of Fathers
and Misters in the annual November baseball game, to the tune of
9 to 3. Mr. Belcher was their fading batting star, but he was
very, very tired the following day. Fr. Loeffler was seen training
for the game by cutting down old eucalyptus trees on the property
with his hefty axe. His hard training paid off: he was the only
Jesuit to cross the plate.

For this Jesuit-student baseball game in November classes
ended early. The students rooted for (or against - depending on
how the studies were going) their Jesuit teachers pitted against
the student all star team. With no bleachers a short person was at
a distinct disadvantage since close to 800 students were crowded
along the first and third base lines. Fr. MacDonnell noticed a
rather enterprising but short student from his own physics class
arrive with a beautifully designed periscope, with the letters O-
P-E-N arranged vertically along the side. It did the trick. He saw
the whole game including all of Fr. MacDonnell's runs, hits and
errors. When asked where he got the idea and what the letters
meant the enterprising young man produced the golf section of an
American sports page showing a crowd of spectators using similar
devices. He did not know what the significance of the letters O-P-
E-N meant but considered it an integral part of the mechanism and
unlike most of those spectators was able to create a wonderful
optical instrument to get the job done.

Track

Track events included hurdles, shot-put, high jump,
broad jump, hop-step-jump, pole vault, 50 meters, 100
meters, 200 meters, 400 meters, 800 meters, 1500 meters,
relay teams, discus, and javelin. Some of the early stars in

f Athletic Programs f

147

these events included: in the pole vault Joseph Jurji '45 and
George Azzo '47; in the high jump George Naum '47; high
hurdles Claude LeMerle '46 and 200 meters Albert Atchoo '39.

(Peter Atchoo, B.C. '47)
In 1951 two students
from Baghdad College,
Kamal Tereza and Sarkis
Garibian were selected by
the Iraqi Olympics
Committee to represent
the Iraqi basketball team
in the 1951 Pan-Arabian
Olympics in Cairo, Egypt.
I believe that was the
first time a Baghdad
College student was
selected to play on an
past, Baghdad College

FallahAkram receives the BB cup from
his father who is Minister of Athletics

the

all-Iraqi team. Although, in
noticeably influenced high school sports, especially basketball.
Our basketball teams and individual players had tremendous
influence on the style and caliber of the basketball played in
the major high schools, but they were never selected for the
national teams. (Sarkis Garibian, B.C. '52)

Handball

It was difficult to get a court for handball, and teachers were
aware of the students who had a game on a given day by the alacrity
with which they left class after the prayer. The courts were on
the far side of the canteen and were always crowded with players
as well as spectators, students as well as teachers. The Fathers
were fascinated by the skill the students showed with their feet.
They were able to place the ball in the corner with little effort.
When a Jesuit objected to a student that it should not be called
handball because players use their feet also, he got the answer:
"Your football should not be called football since you throw it most
of the time. In fact it is not even a ball; at least handball is a
genuine ball." The Father retreated to think that answer over.
Tennis

Three tennis courts were lined up side by side with the usual
tennis problem of balls going in every direction, and amateurs
hitting a ball from another game. It was referred to as a "three
ring circus." The solution in the early forties was to erect wire
fences, separating the courts. It was an immediate success. As in
other sports there were continuous tournaments and award
ceremonies. Arguing from year to year statistics it seemed that

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Chapter 6 Learning with Imagination: Iraqi Style

the Armenian students excelled in this sport. Since the maximum
was two players for a team, mixed languages would not be a
problem. Fr. MacDonnell noticed that Armenians tended to speak
Armenian to each other when they got excited, for instance in a
tight game - a very natural reaction. So when he coached the

basketball team he would either have
five Armenians or one on the court at
the same time because any other
combination would mean that in the
heat of battle there was a serious lack
of communication - one language too
many, Arabic and Armenian. This
was not a problem in tennis.

Tennis enthusiasts had center court
Volleyball

There were so many different sports played at Baghdad

College that it was difficult to find space and time for everything,

so the volleyball team entering the inter-city tournaments faced a

real challenge. Nonetheless these valiant volleyball teams had

nothing to be ashamed of and brought home a fair share of honors.

Boxing

Boxing was introduced to Baghdad College by Fr. James
Larkin in the late forties and quickly became one of the most
popular pastimes of the school activities. It became a full fledged
intramural sport in 1948 since so many students were holding
informal bouts at the entrance to
the main classroom building, a
very central location. Crowds
would gather, watch and then
decide to try it themselves. Under
the careful eye of Fr. Larkin the
serious contests prepared the
participants for the government
tournaments. In fact he had a
difficult time choosing a team since
so many had become proficient at J
the "manly art of self defense." It ■
was clear that Fr. Miff did not have
a clear idea of the game as Bishop
Jolson recalls.

Fr. Larkin: boxing coach

At one period boxing was a sport at Baghdad College. Once
Fr. Miff was asked to bring the boxing gloves to a picnic. When
the moment came for the sport, Fr. Kelly asked Fr. Miff to

f Athletic Programs f 149

bring out the gloves. He did as he was asked: - one set - two
gloves - one for each boy. (Bp. Jolson)

Finances

Baghdad College tuition was very low by American standards,
but raising it always created the worry that some talented students
might not be able to come. An example of how the tuition was
decided might be taken from one of the academic years. During the
scholastic year 1952-53 the total income from the 760 students
(tuition plus fees) was ID 16,114 and their total expenses came
to ID 32,984. The student body was 670 during the year (having
started at 683) so after some arithmetic these figures indicated
the extent to which the students' education was being subsidized.
For 670 students average income for each was ID 24, while the
average expense for each was ID 49. It was decided to increase the
tuition in gradual increments according to class.
Students fees in ID dinars {not including lab fee, graduation etc.}

'52-3

'54-55 {fresh}

'54-55 {soph}

'54-55 {3,4,5}

tuition

1 6

24

28

36

bus

8

8

8

8

activities

2

4

4

4

Total

26

36

40

48

Planning for the future

Jesuits are notorious planners and the Jesuit planning for the
future of the Baghdad Mission was far from haphazard, but quite
deliberate and far reaching. The Baghdad Jesuits discussed among
themselves their goals and continually re-evaluated the long-term
objectives of the mission. An example was the following analysis
started in the fifties through the sixties concerning the needs of
the country and of the Church. Both are found in the Province
Archives on the Baghdad Mission. The earlier (fifties) document
is found in the correspondence between the Superiors and the
Provincial and was referred to as Our Primary Apostolate. The
conclusions to this study included the following.

1 . We could be asked to do other things in Iraq besides
teaching school; e.g. entrusted with a press, with a parish,
with the direction of Catholic Action throughout Iraq, etc.

2 . The Holy See expects us to be aware of the changing needs of
the Church and to take the initiative in meeting these needs.

3. We should not assume works which are outside our own

150 -O Chapter 6 Learning with Imagination Iraqi Style

proper field of activity and it is safe to say that there is no
other project of the Jesuit Iraq Mission which rivals this
primary aim, that of educating Iraqi youth, and it should not
be compromised.

4. Surely the study of the Oriental rites, Catholic or
Orthodox, would be in line with the directive of Fr. General.

5. It is necessary for us always to be most circumspect. Our
zeal can easily cause offense. Thus, we should always
remember that our public Novena of Grace, Petroleum Sunday,
the annual "Mission" generally preached in the fall to the
general public are extraneous to our primary work. They
should neither interfere with school work nor should they
interfere with the work of the local secular clergy.

The second item of planning listed here was presented during
the Province-wide planning in the late sixties. The study
concerned three distinct needs.

1 . The needs of Iraqi society

a. Education at all levels which will instill an openness of mind.

b. Technical education to prepare the technicians so badly needed.

c. Teacher training programs which attract intelligent students.

d. Cultural enrichment programs for poor children.

e. Education to patriotism which should replace other loyalties.

f. Education of all citizens to an understanding of social change.

g. Cooperation between Christians and Muslims in preservation
of religious values and in creating a true social consciousness.

h. Sociological and anthropological studies of urban/rural areas.

2. The needs of the Church in Iraq

a. A much broader education for the clergy and religious women
as well as a system of continued education for the clergy,
aiming at the development of an open, critical mind.

b. Basic but modern religious instruction for poor Christians.

c. A theological orientation for Christian university students.

d. An understanding and appreciation of Muslims.

e. Education of hierarchy and adult Christian laymen.

f. Social services for the urban Christian poor.

g. Professional groups of Christians leading to social action,
h. Joint projects with Muslims for rendering social services.

3. Working for the underprivileged

a. At Baghdad College each year we should admit a small group of
students from deprived backgrounds who will receive special
help and tutoring to make up for their educational deficiencies.

b. We should enlarge the summer tutoring program already
established which is conducted by our lay apostles for poor

f Planning for the future 7 151

students who are preparing to re-take the Government
Baccalaureate examinations: especially English course:
c. We should open a special summer school at Baghdad College for
the graduates of government schools who are about to enter the
Medical, Engineering or Science Colleges. An intensive course in
English would prepare them to attend lectures given in English.

Another item started around this time was the Academic
Council in the Fall of 1968 to discuss difficulties, programs and
policies of the school. Members were Frs. Raymond Powers,
Pelletier, Gibbons, Loeffler, MacDonnell, McCarthy, and Regan.
Some of the topics covered included: communication among all the
faculty, Jesuit and lay. overly long punishments and Mass
attendance. In the course of planning for the future the following
recommendations were submitted in January 1955 concerning
Baghca: "-: e:e

a. Need of a committee to study the organization of the five-year
English course to effect greater unity in grammar

b. Need of explicit arrangements for coordination in teaching of
science in English and Arabic.

c. The need to encourage the idea (both with students and faculty)
of the value of literary English study, once grammar is grasped,
as an excellent mental preparation for all college work.

d. English teachers might be encouraged to visit the public
secondary schools to see how the English language is taught by
Iraqi teachers to Iraqi students and how drill work is done.

As if this was not enough planning, in 1968 a Jesuit principle
of one of the New England Province schools was invited over to
inspect Baghdad College and offer whatever suggestions he
considered warranted. He had sound advice on the governance of
the school as weil as ideas on involving local Iraqi faculty, but
admitted that most of what he had to say had already been set hi
motion by Fr. Carry, the rector and his ac. sons

Baghdad College groatub

E

152 :0' Chapter 6 Learning with Imagination Iraqi Style

Rome's effort to create new Middle Eastern schools

Fr. James Burke in his history of the New England Province
spends several pages describing the many burdens assigned to the
Baghdad Jesuits which were really distractions from their work
in Iraq. These included possible schools in Basra, Haifa,
Transjordan and Teheran. It consumed the energies and the time of
some very talented men, such as Fr. Madaras, Fr. Sarjeant and Fr.
Anderson. The problem was in part due to the success of Baghdad
College. Because of their experience there was great demand for
their sage advice as well as actual involvement in other
educational projects.

Over the years (1932-1945) the fame of Baghdad College
had come so often and so loudly to the attention of Roman
officials that the apostolic value of the school was very evident.
The mission itself, seemingly unaware of the contretemps
concerning school or hostel, always insisted that it was founded
to conduct a school in Baghdad. (Burke, 1986, pp. 201-211)

Basra In 1940 Baghdad College staff was raided in

response to a request of the Sacred Congregation, to have Baghdad
Jesuits replace Carmelite Fathers in the supervision of a
grammar school in Basra. The school was first supervised by Fr.
Leo J. Shea from 1940-1942. Fr. Michael J. McCarthy took over
this task when Fr. Shea returned to the college to replace Fr.
Madaras as Minister and Procurator. Likewise, Fr. Merrick had
gone there in 1942 for apostolic work including armed forces
chaplaincy work. Eventually the experiment was canceled.

Haifa Earlier in 1937 they were asked to examine the

possibility of establishing an equivalent of Baghdad College in
Haifa. This plan, if carried, out, would call on some veterans from
Baghdad or draw on the same reservoir of men who were trying to
cope with an increase in Baghdad College commitments. Fr.
Madaras had made the survey and recommended against it. His
conclusions were accepted by the Roman authorities that had
requested the study. So this possible leakage of manpower was
avoided.

Transjordan and Teheran When Fr. Anderson was

dispatched in 1939 to investigate Transjordan, his assignment
was viewed as a further diminution of the principle work which
Pope Pius XI requested of the Jesuits in 1929 - Baghdad College.
In 1949 Fr. Anderson was sent to Teheran to investigate the
possibility of starting another school. He knew the Chaldean
Archbishop who had formerly worked in Baghdad and he knew the

T Rome's requests to create new schools in the Middle East T 153

apostolic delegate from his days in Cairo. In spite of this the
decision for the Jesuits to start a school there was negative. It was
still negative when Fr. James Burke was sent on the same errand
in 1956.

Fr. Vincent M. Burns, S.J. noticed other evidence of this
success: men were sent to other Middle East Jesuit schools, not
only from Baghdad but directly from the Province.

After the remarkable success of the New England Jesuits
teaching in Baghdad other New England Jesuits were sent to
Beirut to teach English in the French Jesuit College and
University there. They taught all levels in the College through
the Baccalaureate and in the University: in the Engineering
School, School of Medicine, and School of Oriental Letters. In
September of 1953, they moved with the College to the newly
opened facilities at Jamhour, but continued to teach as well in
downtown Beirut at the University. Their contact and rapport
with Baghdad College was extensive and very helpful - for
knowledge of the Arab temperament and more, for the
relationship between the Christian and Islamic cultures in the
Middle East. They spent Christmas and Easter with the Baghdad
Community where the spirit of New England Jesuits was
imbibed. (Fr. Burns)

Faces of eager students at assembly anxious to get to class

■I-

Chapter 6 Learning with Imagination Iraqi Style

The influence of the Jesuits in these decades

Fifteen priests from the Sulaikh Community traveled around
to Baghdad parishes each Sunday. Masses were celebrated in
churches, convents and an orphanage. Confessions were heard in
all these places. The Jesuits would usually celebrate the Latin rite
Mass in Arabic, and in most of the parishes there would be Baghdad
College students who would serve the Mass.

The Sodality inarches in the Petroleum Sunday procession

There follows a few quotations as examples of the influence the
Jesuits had on Baghdad College graduates. Also Fr. Belcher recalls
a renowned Baghdad track coach philosophizing.

Majid Samarrai, the father of two students at Baghdad
College, was the Olympic track team coach. One day I was
watching them work out and Majid and I were talking. Then,
quite beautifully, he said to me, "Father, I remember when the
Fathers first came to Baghdad. There was nothing but desert
here. Now, look at all the grounds, buildings and students here
at Baghdad College. It is as if God put this hand over Baghdad
College and protected it from all danger." (Fr. Belcher)

The Jesuits had a profound effect on my life and career. The
fact that a group of Jesuit priests would leave their native
lands and settle in a totally foreign country for the sake of
providing a level of education second to none in the Middle East
overwhelms me with admiration.

Their dedication to their mission was a lesson in

T* The influence of the Jesuits in these decades

• ~z

perseverance against all odds, and their deep sense of
commitment. Their departure marked a turning point in my
life and left its indelible mark on my psyche. I always lament
the fact that what this superb educational experience afforded
to me was forever gone for those who came later. The spiritual
and educational vacuum left behind by the departure of the
Jesuits was never filled again.

Graduation day

I believe that the Jesuits' story In Baghdad should be written,
chronicled and documented for all Alumni to read, preset G a KJ
pass on to their successors to enjo\ and be proud of. The
Jesuits' story was a labor of love and kindness and should a SC
be communicated to the American and Iraqi governments. It
could bridge the wide gap of distrust and mis communication
which have been prevalent since the Gulf War ^Jjicn .jose;?"
George. B.C. '67)

When I first started at Baghdad College there was only one
student, Scott, in my class who was good in English. Our Jesuit
teacher said that "till everyone understands ever) word I say
to you, Scott will translate it to Arabic. This procedure lasted
only a month and after that every one was on his own. This was
completely different from the way things were taught in other
schools where the students who did not understand would be
punished in a severe and embarrassing way.

The other interesting and challenging thing was the wa\ the
students were punished when they disobeyed the rules. Thes
would write about 500 sentences 01 pick up all the leaves or
papers from one of the baseball fields. No other schools used
this new procedure.

Everything was like a revolution, whether it was in the way

156 :a

Chapter 6 Learning with Imagination Iraqi Style

classes were taught, or the way sports were played, or the
students' relations with the teachers. The students and
teachers were real friends and when I say friends it actually
meant what the word is. Speaking of sports, students were not
allowed to join a team or play sports if their average was
below 60%.

One last thing I want to add which I learned from the
Jesuits, it was to understand things which only make sense and
are logical. One time in a catechism class, our teacher was
asking a simple question so that we could realize how things
are put together. He said "Can God make a square circle?" At
that time I had a real hard time understanding what that meant,
but the more I think about it today, the more I realize that if
things do not make sense then they do not mean anything.
(Kamal A [Rayes] Youkhanna, B.C. '66)

Set up for the hurdles on track day

The decathlon champion Bob Mathias visits Baghdad College in 1957

Chapter 7

Chronicles of Al-Hikma:
1956 to 1968

'(Teach me to tabor and. not to asf^for reward,

e?(ce-pt to Sqwzu that I am doing your will. '

■prayer for generosity of St. Ignatius

The beginnings of Al-Hikma

Because of their successful efforts in secondary education the
Jesuits had long considered an extension to the inviting field of
higher education. Their motive was not to compete with very
competent and modern existing colleges in Iraq, but rather to
encourage their Baghdad College alumni to remain in Iraq.

Responding to a need

The attempt to provide higher education by sending the
undergraduate abroad was not an adequate substitute for
undergraduate education at home. Iraqi parents objected to
uprooting an immature person from their Iraq environment, and
planting him in the strange environment of an American or other
foreign college only to have them uprooted again to return to their
native land. Some young people thrived on such an experience, but
these changes to and from life in America and elsewhere were
altogether too abrupt for the ordinary youth. So the Jesuits at
Baghdad College were often importuned, by Muslim and Christian
Iraqis to open an institution of higher learning.

Starting Al-Hikma was not immediately approved by all Jesuits
in the New England Province because of the province problem
caused by over-extension. A Jesuit committee discussed the
project and some members of the committee thought that the
project was neither desirable nor feasible. The reasons pro and

158 0 Chapter 7 Chronicles of Al-Hikma: 1956 to 1968

con were carefully weighed. The majority, however, regarded the
foundation of Al-Hikma University as one of the most significant
and far-reaching steps ever taken by the New England Province
and its existence was seen as tremendously important.
Request sent to the Iraqi Government

It was decided, then to approach the Iraqi Government on this
matter, requesting permission to start a university and requesting
land for it. With no objections the Ministry of Education, on May
5, 1955, gave permission for the opening of Al-Hikma University
with two four-year courses, one in Engineering Physics, and the
other in Business Administration. These two courses were chosen
because of Iraq's urgent need of engineers and administrators.
Using two separate decrees, in 1955 and 1956, the Government of
Iraq granted to the University the free gift of 272 donums (about
168 acres) of land in Zafarania, a suburb in the southernmost
part of Baghdad. It was about 14 miles by road from Baghdad
College, which was in the northernmost part of the city. This gift
was a striking testimony to the high esteem in which the Jesuit
work at Baghdad College was held.
Grants making Al-Hikma possible

The confidence which the Iraqi Government had in the Baghdad
College Jesuits is dramatically shown in a sequence of efforts
supporting them in their new venture. Fr. Hussey requested land
and without delay a 544 donum piece of government land (one
donum is 2,500 square meters) in Zafarania was designated to be
divided up. It was on the Diyala River 2.4 miles east of the Tigris,
3 miles north of the confluence of the Tigris and Diyala Rivers and
14 miles south of Baghdad College in Sulaikh. In the first grant the
Jesuits were to receive 200 donums (500,000 square meters or
125 acres). Not only that, the Iraq Government let the Jesuits
choose which part of this site they preferred. The Jesuits chose a
plot so that most of their property would lie close to the main
highway and would have a narrow (20 meter wide and 2 miles
long) corridor running down to the Diyala River. The property
widened out at the river so that they could install a pumping
station. On 2/18/56 the title deed was finally drawn up by their
lawyer Khalid Isa Taha. This first land grant, Royal Decree #785
was dated 9/10/55. Later another adjoining 72 donum plot (44
acres) was requested and later received according to Royal Decree
#230 which was dated 3/19/56. This brought the total area to
272 donums (168 acres). This was a remarkable subsidy for the
Jesuits when one considers that the Sulaikh property which they
purchased in 1934 consisted of only 25 acres. At the time the
land was worth about a half million dollars. Detailed documents
(28, 31, 36, 37, 57, 63) for the grants are found in Appendix D.

f The beginnings of Al-Hikma T

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160 £?■' Chapter 7 Chronicles of Al-Hikma: 1956 to 1968

Later when Fr. Hussey asked the government to assist him in
acquiring financial aid from United States agencies he received full
government cooperation. It was an impressive acknowledgment of
the Iraqi's high esteem for the work of the Jesuits in Iraq. The
earliest and most crucial gift, these two generous land grants
which the Jesuits requested were mentioned in the official
government publication: The Iraqi Gazette. It was signed by Prince
Zaid "Acting in place of the King".

Sept. 19, 1955

Translation of No. 37: - Royal Decree # 785 granting to
the Iraq American Educational Association in Baghdad 200
donums of government land as a free gift for the purpose of
erecting a building for higher education. This Royal Decree
appears in the official government publications, The Iraqi
Gazette (Jareedet el-Waqa'i el-lraqia), # 3695, of Sept.
19, 1955. Royal Decree (Erada Malakia) #785 After a
study of the first paragraph of the twenty-third article of
the ASASI Law (basic constitutions of Iraq laws), and in
virtue of the third article which regulates the transference
of ownership of government buildings and arasat, and in
accordance with the authority conferred on us, we have
issued this royal decree on behalf of His Majesty, King
Faisal the Second.

Following the recommendation of the Minister of Finance
and the approval of the Council of Ministers, we give to the
[Jesuit] Iraq American Association in Baghdad ownership
without fee of an area of 200 donums from the Treasury's
share in the piece of Miri Land Granted In Lezma (number
4, section 2 - Zafarania) for the purpose of erecting
buildings for higher studies and for expansion.

The Minister of Finance will execute this decree.
Written in Baghdad on the 22nd day of the month of
Muharram, 1375, which corresponds to Sept. 10, 1955.
Acting in place of the King
[Prince] Zaid [brother of King Faisal I who was
grandfather of King Faisal II ]

Khalil Kanna Muhammad Ali Mahmud

Acting Minister of Finance Acting Prime Minister

After granting the land to the Jesuits the prime minister, Nouri
el-Said (es-Saeed), used his influence to acquire money from
foundations for the school by sending letters such as the following
to the Ford Foundation. After this (2/3/56) letter was received
by the Ford Foundation, their Near East representative, Mr.

f The beginnings of Al-Hikma f 161

Rowland Egger responded favorably and with great speed
(2/28/56) to Fr. Hussey. The Iraqi Government and in
particular the prime minister could not have been more
supportive in helping the Jesuits acquire the money needed to
start their new university. Here is the letter of the prime
minister Nouri el-Said.

Document #43 Letter of H.E. Nouri el-Said,

Prime Minister of Iraq, to the Near East representative of
the Ford Foundation, recommending aid for the university
project of Baghdad College.

Council of Ministers' Office, Baghdad 2/23/56.
Mr. Bowland Egger, Near East Representative,
The Ford Foundation, P.O. Box 2379, Beirut, Lebanon.
Dear Sir,

On May 5th, 1955 the Iraq Minister of Education gave
Baghdad College permission to begin courses of higher
education in business, science, and engineering. On
September 10th, 1955 a Royal Irada was signed which
granted Baghdad College 500,000 square meters (about
124 acres) of land to be used for educational purposes.
Thus the Government of Iraq has shown its interest in the
part played by Baghdad College in the education of Iraqi
youth.

We understand that Baghdad College has presented the Ford
Foundation with a request for financial help. It is a request
for 431,100.00 Dollars to enable Baghdad College to build
on the above-mentioned property and to hire suitable
professors for the education of their Iraqi students.
We take this occasion to recommend their request for your
consideration. We feel sure that whatever help you give to
Baghdad college will be used for the welfare of our nation
through the proper education of our youth.

% Yours Sincerely

Nouri el Said

Fr. J. Larkin inspects a new wall

162 O-

Chapter 7 Chronicles of Al-Hikma: 1956 to 1968

Fr, McDonough's enchanted and crowded calculus class

As a result of this intervention the Ford Foundation Overseas
Division gave $400,000 for four buildings: the Business
Administration Building, the Faculty Residence, the Cafeteria and
the Library. Also for the erection of these buildings on the new
Zafarania campus Al-Hikma University received generous
assistance from other sources. The Calouste Gulbenkian
Foundation of Lisbon provided $140,000 for the Engineering
Building. Complementing the Ford Foundation grant was a grant of
$200,000 from the Sacred Congregation for the Oriental Church
through the Catholic Near East Welfare Association. Another
important grant included $110,000 from the U.S. Department of
State in conjunction with the Point-Four Program, for the
purchase of equipment.

The Jesuits sent letters asking for financial help from other
Jesuit schools. Here is a letter (2/10/56) from Fr. Hussey
asking for help from a sister Jesuit college, Fairfield University
in_ Fairfield, Connecticut (where some outstanding Jesuit
Baghdadis later went to teach after their dismissal from Iraq).

Our first steps met with remarkable cooperation. The
Government of Iraq did not balk at granting us permission
for such an institution. Point-4 helped us out with a
donation of $110,000 for educational equipment. Then the
Iraq Government let us choose a site of 124 acres which
they gave us for the asking.

There will be obstacles and among these is the fact that
Iraqi youth go to Government colleges free of charge. We

f The beginnings of Al-Hikma f 163

shall have to charge something like $450.00 a year for
tuition. To attract students, especially the worthy poor, to
an institution that has yet to prove itself will be difficult
in the face of the Government competition.

It should be obvious to your practiced eye that this is a
request from Fairfield for $450 each year for the next
four years to finance one free tuition scholarship.

Our venture is not without grave and timely importance.
It is this which made the Apostolic Delegate in Jerusalem
say that he thought it would be far wiser to spend on
Baghdad College the money now being collected for the
Basilica of the Annunciation in Nazareth.
(Fr. Hussey to the president of Fairfield University)

Objectives of Al-Hikma

The goals and objectives were clearly stated in the first
brochures and early literature about Al-Hikma. No one ever
accused Fr. Hussey and Fr. Anderson who wrote many of the
proposals of being vague.

The name Al-Hikma

The naming of Al-Hikma was not done precipitously as is seen
from Fr. Hussey's letter to the N.E. Provincial, Fr. FitzGerald.

I put aside any purely religious names on the
recommendation of our sympathetic Muslim friends. This
included the rejection of Jesuit University. I do not think
that the Government would allow us the name Iraq
University when their own is to be called Baghdad
University, it would look as though we were above them. I
did hesitate over the name Babylon University but there is
that difficulty that Babylon has not a savory reputation in
history and, especially in the Exercises of St. Ignatius. If
it appeals to you over in the U.S., I would be very willing
to reconsider it. We searched around for other names,
traditional names of Baghdad like "Zawra"' or "Dar al-Sa-
laam" (now the name of an Adventist hospital here) but
each had its own difficulties.

"Al-Hikma" can serve as the basis of our putting the
university under the patronage of the Spirit of Wisdom or
of Our Lady, Seat of Wisdom. It had these religious
associations for us and yet for the Muslim it is still
appropriate for a center of learning.
(Fr. Hussey to Fr. FitzGerald, 4/7/56)

164 O

Chapter 7 Chronicles of Al-Hikma: 1956 to 1968

Baghdad between
two Jesuit

DIAL*

Al-Hikma

This letter refers to a ninth
century (830) Caliph
Ma'mun of Baghdad, who
sponsored the establishment
of an institution known as
Bait Al-Hikma (The House of
Wisdom). It was there that
Muslim and Christian
scholars worked together in
translating into Arabic many
of the classic works of Greek
philosophy, medicine,
science, and mathematics.
Their translations (done in
Baghdad) of Greek literature, philosophy, medicine and physics
were passed on to Alexandria then to Andalusia (Spain) and finally
reached Europe. So their work had a considerable influence on
medieval European thinkers and writers and thus was a factor in
the formation and transmission of Western culture and
civilization. All this is relevant to the role of Al-Hikma in both
its immediate and broader contexts. "Al-Hikma" also recalls to
many as "The Seat of Wisdom," so long and so intensely venerated
by the ancient and still vibrant Oriental Churches. Most of all it
reminds us of Incarnate Wisdom. This is why the University
motto was: "All wisdom is from God." The ideal of wisdom is the
ideal of a true university. This ideal was expressed by the
medieval Arabic philosopher Al-Kindi in his famous definition of
wisdom as: "Knowledge of the truth and action in accord with the
exigencies of the truth."
The goals of Al-Hikma

The objectives of the new university were stated in the Al-
Hikma catalogs. An example is the following selection from the
1960 catalog.

Al-Hikma University aims to promote the intellectual,
moral and professional development of its students. The
curricula contain a balanced program of liberal studies and
professional courses which together contribute to the
mature development of the students' advancement into
scholarly or professional studies and work.

In both the liberal and professional studies, a special
effort is made to follow the fundamental principle of the
Jesuit plan of studies. "The student should be induced to
work at his studies and develop himself by self activity

f Move from Sulaikh to Zafarania f

1 -, •:

rather than by passive listening; apart from the mere
acquisition of information, the natural powers and talents
of the students receive training and development."

The professional studies are designed to provide the
student with a solid undergraduate foundation in business
or in physics and the engineering sciences. The integrated
program of liberal studies aims at developing habits of
clear, logical and accurate thinking through such courses
as logic, mathematics and the natural sciences; the mastery
of clear and forceful self-expression through such courses
as composition, language and public speaking; a knowledge
of human nature through courses in literature; a knowledge
of the present, the past, a contemporary social
consciousness, and an attitude of social and civic
responsibility through courses in history and social
sciences; a clear knowledge and appreciation of ultimate
values through courses in philosophy and, for Christian
students, in theology.

Al-Hikma University strives to supplement the formal
curriculum with extracurricular activities. It aims to
educate a true and finished man of character not only
through its courses but through the campus atmosphere,
through an interest in music, in reading and speaking, and
in other cultural activities, and by a program of
intramural sports.

The training at Al-Hikma is individual and academic, but
it is also social and civic. It seeks to develop the talents of
the student so that he will be prepared to employ these in
the service of his country, the Iraqi Republic. The historic
Revolution of July 14, 1958 has stressed the obligation
which all men have to contribute to the uplifting of their
fellow citizens. Al-Hikma University

aims to promote in each
student along with formation
in studies, a spirit of
responsibility, obedience to
properly constituted
authority, a sense of social
justice, initiative and
cooperation. (Al-Hikma
Catalog, 1960, p. 10)

Ideals Embodied in the Seal of Al-Hikma

The seal of Al-Hikma University consists of a very
simplified arabesque on a round shield bearing the name, and

166 :Q-

Chapter 7 Chronicles of Al-Hikma: 1956 to 1968

the date of founding, of the University. Within the arabesque
are the fiame-crested "IHS", which is the seal of the Jesuit
Fathers, and the jar overflowing in two streams, a symbol of
widespread popularity in ancient Mesopotamian civilizations,
recalling the rivers that flowed out of Paradise in the ancient
narrative of creation (see Genesis 2:10). Superimposed on
the arabesque are three inscriptions. The central one is the
name of the University in modified Kufic script. The other two
are the Arabic and English versions of a theme prominent in

the ancient sapiential
books, All Wisdom Is
From God. Thus, the
seal well sums up Al-
Hikma: a University
conducted by the
Fathers of the Society
of Jesus in the Land of
the Two Rivers
where, from the dawn
of civilization, the
scholar's ideal was
pursuit of Wisdom
whose source is God.
(Al-Hikma Handbook,
1967, p. 2)

Fr. Guay 's beautiful arches

A 1954 gathering of sisters at Al-Hikma

f Move from Sulaikh to Zafarania f 167

Personnel at Al-Hikma

The student enrollment steadily increased to almost 700
students in 1968 when about one-fifth of the students were
women. The graduates were getting jobs at a time when jobs were
scarce. The number of good applicants to Al-Hikma was steadily
increasing in spite of the fact that Al-Hikma had to charge tuition
while the University of Baghdad charged nothing. Fr. Joseph
Ryan, S.J., the Dean (1956-1966), gathered together an
impressive faculty from different parts of the globe. Among the
Arab faculty were Al-Hikma graduates of the earlier years, who
had received their doctorates in America. Also two of the
professors were involved in UNESCO's revision of secondary
mathematics education for all the Arab states.

The Al-Hikma faculty

It was not until 1956 that the Jesuits actually began classes,
with a total enrollment of 45 in the two courses. From 1956 to
1959 the classes were held in the Cronin Building of Baghdad
College, and the small Al-Hikma Jesuit staff lived with the
Baghdad College community.

The regular faculty was composed of Jesuits and Iraqi
professors, while each year a certain number of visiting
professors, on special grants from abroad, supplemented the
regular staff. So, for example, at the opening of the academic year
1964-65, the active teaching faculty consisted of 48 members.
Of this number, 12 were American Jesuit Fathers, 8 were
visiting professors from America, 24 were Iraqi professors, and
the other 4 came, respectively, from Iran, India, Holland, and the
Philippines.

Many were the talented teachers at Al-Hikma during its 12
years and through the efforts of Jesuit friends in the U.S. Congress
like Thomas (Tip) O'Neil, Fulbright Grants were made available.
An illustration of the variety of backgrounds can be seen from the
following list of American Professors at Al-Hikma University
during the years 1956-1967, arranged according to their years
of service, their name, their home university and their field.
The following priests and religious have taught at Al-Hikma:

Sister Blanche Marie, St. Elizabeth's College, Convent, N.J.

Sister Mary Liguori, Mundelein College, Chicago.

Sister Edward Cecelia, St. Rose College, Albany.

Sister Mary Columbai Monroe, Michigan.

Rev. Andrew Maloney, C.S.B., St. Mark's Col., Vancouver, B.C.

Rev. Charles Rust, S.J., Loyola University, Chicago.

Bro. Alfred Welch, F.S.C., Manhattan College, N.Y.

Bro. Germain Faddoul, C.S.C., St. Edward's U., Austin, Texas.

168 &£

Chapter 7 Chronicles of Ai-Hikma: 1956 to 1968

American Professors at A!-Hikma University during the years
1 956-1 967, arranged according to their years of service, their
name, their home university and their field.
Four were funded by foundation grants:

year name home college field

58-9

Dr. Walter Zukowski

Colby

Business Admin.

59-0

Pf. John Fitzpatrick

Catholic U

English

Pf. Louis Volse

San Diego State

Engineering

61-2

Dr. Naser Bodiya

U. of Detroit

Economics

nty-seven were in the Fulbright-Hays Program:

56-7

Pf. Charles McKinley

Hiram, Ohio

English

57-8

Pf. Richard Stewart

U. Colorado

Thermodynamics

58-9

Dr. Francis Worrell

Beloit, Wise.

Physics

Dr. David MacAlpine

Oklahoma State

Engineering

59-60

Dr. Alvin Pierson

Fresno State

Business Admin.

60-1

Pf. Clarke Louden

Georgetown (D.C.)

Business Admin.

Dr. Fred. Wilhelmsen

Santa Clara

Philosophy

61-2

Pf. Clarke Louden

Georgetown (D.C.)

Business Admin.

Pf. Roy Bremer

U. of Detroit

Engineering

Dr. Vin. Vitagliano

Manhattan College

Engineering

62-3

Pf. Kenneth Lenzen

U. of Kansas

Engineering

Dr. Daniel Lloyd

D.C. Teachers Col.

Mathematics

Pf. Franklin 0. Rose

Colorado State

Engineering

63-4

Pf. Clarke Louden

Georgetown (D.C.)

Business Admin.

Bro. Alfred Welch

Manhattan College

Mathematics

63-4

Dr. William Ferrante

Rhode Island State

Engineering

Mr. Radwan Bekowich

Industry

Structural Design

64-5

Pf. Clarke Louden

Georgetown (D.C.)

Business Admin.

Pf. Walter Jennings

Monterey

Mathematics

65-6

Pf. Clarke B. Louden

Georgetown (D.C.)

Business Admin.

Pf. William Beck

Chatham (Pitts.)

Mathematics

Pf. Frank de Falco

Worcester Poly.

Engineering

Dr. Clement J. Nouri

Oklahoma City U.

Management

66-7

Mr. Frank de Falco

Worcester Poly.

Engineering

Dr. Lucien Curtis

Economics

Dr. Samuel Fox

Marketing

Dr. Lewis Wagner

Economics

f Move from Sulaikh to Zafarania f

169

The Students

The Student Body is remembered by Fr. Ryan with whom
students had many an encounter. He planned it that way.

I was very impressed by the experience of Al-Hikma students
adapting to an academic system that was new and threatening to
them. A small percentage of Al-Hikma students had been to
Baghdad College, which they entered very young - after six
years of Primary school - and where they adjusted
remarkably to the discipline of studies. They did so rather
willingly, because, apart from primary school, they knew no
other, they were young, and because Baghdad College was for
them a truly exciting and enjoyable experience.
But what of the overwhelming majority of the other students
who came to Al-Hikma from government schools? They faced
many serious difficulties. For example, instruction in English
at Al-Hikma was a formidable obstacle for them, especially in
freshman year. They came knowing some English but often not
very much; and in any case they had never grappled with
English as a language of instruction before.

Fr. F. Kelly's engineering drawing class

A second difficulty was that these students were five years or
more older (than they would have been if they entered Baghdad
College). Not only were they older, they were already
partially "formed" adults; they had strong convictions already
about themselves, about life and about study. They did not
naturally relish being put into an academic system far more

170 0 Chapter 7 Chronicles of Al-Hikma: 1956 to 1968

disciplined than what they had experienced in the government
schools which they had attended, and also far more disciplined
than what they would be exposed to if they were at the state
University of Baghdad.

In Baghdad University at that time, some courses ran for the
whole year, with the only examination coming at the very end
of the year. Why study seriously and consistently early in the
year? Why not wait until the exam was imminent and then
cram? At Al-Hikma all courses were one-semester. More
than that - and this was particularly shocking for these
freshmen - each course usually had three monthly
examinations. Iraqi students had a found anxiety about exams,
and with good reason. They all had to take three national
exams; at the end of Primary, Intermediate and Secondary
school. Unless a student passed each of these, he could not go
further. If he did not eventually pass the Secondary exam, he
had no possibility whatever of going on to college in Iraq.

Further, the emphasis on memorizing was a serious obstacle.
My own experience (teaching chemistry at Baghdad College)
was that students would much prefer memorizing many
applications of a scientific principle than thoroughly learning
the principle itself first and then learning to apply it. Of
course, once they were obliged to master the principle first
and got used to much application, they were liberated from the
tyranny of memorizing.

Thus freshmen entering Al-Hikma, unless they had been to
Baghdad College, faced tremendous frustration, humiliation,
anger, anxiety and fear. To help them face all these negative
emotions, which are deadly to serious study, I conducted the
famous and memorable Dean's Hours, once a week throughout
first semester. Here together we probed the problems of
freshman year. I would point out the differences in the
academic discipline at Al-Hikma and explain the reasons. I
tried to show how the Al-Hikma program was good for them,
even though painful, how it would, if accepted, by them
contribute to their growth and development in studies and to
their freedom and general happiness.

What was their reaction? First, they listened. Then they
wrestled with my comments; they objected; we discussed these
objections. In all this, I sensed that there was a curiosity on
their part to understand the strange new ways of teaching
peculiar to Al-Hikma. More than that - and this was crucial -
there was a willingness, mixed with fear, to try out my
proposals.

And the results? They discovered for themselves much truth

f Move from Sulaikh to Zafarania f 171

in what I had to say. As time dragged slowly and painfully on,
they began to see some good effects of Al-Hikma's academic
discipline in their own lives. Students whose marks in the
national Secondary exams had not been brilliant - and there
were many of these - discovered that Al-Hikma's system was
good for them, precisely as slow learners, and brought out the
best in them.

Dr. Louden 's business class

Further, they compared themselves to some of their friends
at Baghdad University, a huge institution trying to grapple
with enormous problems arising out of increasing student
enrollments. One such friend at Baghdad University might, for
example, in his accounting course, have no textbook but only a
small pile of teacher's notes, and this for the whole year.
After all, textbooks in most cases had to be imported and were
very expensive. The Al-Hikma student, on the other hand, had
a big standard U.S. textbook for one semester which the
professor led him through, section by section, often painfully.
But the end result was accomplishment. The student
experienced in himself a new feeling, a transformation, a
sense of mastery. This sense made all the academic suffering
worth while.

One Al-Hikma engineering graduate who was an excellent
student at Al-Hikma, tells of how, when he was applying for
graduate studies at MIT, he was asked since Al-Hikma was not
widely known, how MIT could judge the academic quality of its
program. The student ticked off the engineering textbooks he
had used at Al-Hikma, the same as were used at MIT. And he
was ready to be examined in them. MIT was satisfied.

This transformation I have been describing, which I saw
happen each year, was a wonderful source of happiness and
satisfaction for myself. It readily explained to me why so
many Al-Hikma alumni, as they moved on to graduate studies
and into the professions, where they could compare themselves
with graduates of other universities, were so successful. And

172 &$' Chapter 7 Chronicles of Al-Hikma: 1956 to 1968

why they look back with deep gratitude and satisfaction and
happiness on their Al-Hikma years. (Fr. Ryan)

Some Sisters at Al-Hikma were not teachers but students. One
was a remarkable woman, Sister Joseph, who has fond
recollections of her years at Al-Hikma. Another was Miss Najla
Thomas, a student in the Sophomore Engineering class, who had
joined the Sisters of the Presentation in France. Her father
graduated from Baghdad College and she was the first vocation from
Al-Hikma.

I joined Al-Hikma because some Jesuits had told me that
without a university degree, I would not be able to go much
further in teaching. I had entered the Congregation of the
Dominican Sisters of the Presentation at 18 years of age, and
my parents were too poor to afford a higher education for me
after High School. After taking my vows at our Mother House in
Tours, France, I was sent to Baghdad to teach English! There
were children of all nationalities, rich and poor alike - some
paid tuition, many did not! I replaced a British Sister who
disliked my American accent, so she trained me by having me
read to her in a "British" accent for an hour every day, for a
year.

Many of my former pupils joined me. Fr. Mulvehill held me
responsible, in a certain way, for the girls at this Co-ed
University since most of them had been my pupils at our Bab-
el-Shargy Presentation School. (Sr. Joseph Pelletier A.H. '66)

The student body was composed almost entirely of Iraqis,
although there are a few students from such countries as
Jordan, Palestine, Saudi Arabia, and Iran, as well as occasional
students from Europe and America. Facility in English was
important since instruction is almost entirely in English. The
University became coeducational in September 1962; in 1964
there were 94 women students enrolled. There were no
boarding facilities on the campus but a residence hall for
women students had been opened a short distance from the
University campus. 40 of the 98 graduates in the first five
graduating classes were accepted for graduate studies in their
specialties by such universities as the University of Illinois,
Oklahoma State University, the University of Kansas, Ohio
State University, Boston College, DePaul University, Brown
University, Syracuse University, Clark University, and the
University of California at Berkeley.

f Move from Sulaikh to Zafarania f

173

174 0 Chapter 7 Chronicles of Al-Hikma: 1956 to 1968

Move from Sulaikh to Zafarania

In November, 1957, ground was broken at Zafarania for the
first building. By September, 1959, the Engineering and
Business Buildings were completed. In the course of Al-Hikma's
first three years at Sulaikh the Jesuit architect, Fr. Leo Guay, was
busy with the construction of the buildings which he had designed
for the permanent Zafarania campus. In the summer of 1958 the
historic July 14th Revolution toppled the Monarchy, and Iraq
became a republic. Anxious days followed. The country
underwent sudden and violent changes.

But Al-Hikma went serenely on, and Fr. Guay quietly continued
his construction work, so that by 1959 the campus moved from
Sulaikh to Zafarania. For nearly a year, the pioneering Jesuit
Community occupied interim quarters on the second floor of the
Business Building, temporarily slept in class rooms, ate their
meals in an unfinished laboratory, and depended on solar heating
for their hot water. The following year they finally settled down
in the spacious residence, Spellman Hall, designed and built by
Fr. Guay.

This new campus, with assistance from Fr. Loeffler and his Iraqi
gardeners, became one of the most attractive sights in the city.
The enrollment, slow in the beginning, made rapid strides, and the
facilities were taxed to the limit. As in Baghdad College, the
athletic program and the wide and varied offering of activities
made for a pleasant and relaxed atmosphere. Al-Hikma alumni
who entered business or pursued graduate studies testified to the
academic excellence of the University.

Graduation

At the Zafarania campus the first graduation was held in June
1960. Major General Abdul Karim Qasim, the Prime Minister of
the Republic delivered a talk and presented the diplomas. More
than 1000 people attended and among those present were the chief
officers of the new revolutionary government and members of the
Diplomatic Corps.

When Al-Hikma began operating in September, 1956, its total
(Freshman) enrollment was 45 and in a short eight years the
enrollment had grown to 530. By the time the Jesuits were
expelled the enrollment had grown to 656. The student
enrollment steadily increased, but the number of Jesuits actively
engaged in administration and teaching did not grow as rapidly.
The distribution is shown according to the beginning of the
scholastic year.

f Move from Sulaikh to Zafarania T 175

Year

Total

Eng.B.

Admin. L.

Arts

Jesuits

'56-

45

29

1 6

6

'57-

62

45

1 7

6

'58-

79

52

27

6

'59-

1 19

55

64

7

'60-

145

68

77

1 1

'61 -

213

120

93

1 3

'62-

307

177

130

1 4

'63-

409

232

181

1 5

'64-

438

438

150

30

1 7

'65-

470

251

173

46

1 6

'66-

530

464

192

74

1 8

'67-

590

272

21 1

107

1 8

'68-

656

not available

1 9

Apart from some Jewish students Al-Hikma's population was about
half Christian and half Muslim. Here follows Al-Hikma
University Enrollment Statistics for all four years according to
Religion: (data for years '58-, '65- and '66- were not
available). It illustrates the growth of the student body over the
years distributed according to: {Catholic rite} and freliaion}.

Chal Syr AC Gr Lat AO 00 Mus J Tot

'56

12

3

0

0 1

1 5

20

3

45

'57

14

6

0

0 1

3 6

29

2

62

'58

not available

79

'59

31

10

1

0 1

9 10

54

3

119

'60

41

13

2

2 2

10 11

63

1

145

'61

60

15

4

1 3

14 15

95

3

213

'62

77

24

4

4 6

29 25

124

14

307

*63

106

32

5

5 8

40 43

148

22

409

'64

104

29

6

3 13

44 54

141

44

438

•65

not available

470

'66

530

'67

105

39

6

8 20

51 67

231

63

590

'68

122

54

7

6 22

59 72

266

48

656

Key: {Catholic rite} and [Religion]: Tot = total number.
{Chaldean, Syrian, Armenian Catholic, Greek Catholic, Latin:
[Armenian Orthodox, Other Orthodox, Muslims and Jews]

176 r0 Chapter 7 Chronicles of Al-Hikma: 1956 to 1968

Co-education

The issue of co-education was given much consideration. An
illustration of how serious a step Jesuits considered it is reflected
in a 1955 questionnaire circulated among the Jesuits, just a few
months before Al-Hikma started. Their answers are not available
in the archives, but the fact is that Al-Hikma became co-
educational long before other Jesuit schools (9/62).

1 . Does Iraq need of Catholic higher education for women?

2. In Iraq is there a lack of this for women?

3. If so, should we accept women students?

4. Would coed be acceptable to local hierarchy?

5. Would the Ministry of Education expect it?

6. Should we provide a course more appealing to women?

7. Can we handle problems of inter-student relations?

8. Start coeducation now or later?

9. Do you favor meeting the problem the first year?
(Al-Hikma Questionnaire on Coeducation.

12/2/55, Province Archives #510)

A game oftawli (backgammon)

Al-Hikma quickly attained a certain academic, moral and
social stature which made it a positive influence for good in
many ways. It enjoyed a high reputation in both governmental
and non-governmental circles, for academic excellence,
integrity, and service. If this were not so, Al-Hikma would not
have survived the situation which resulted from the June
1967 war between Israel and the Arab states. At that time
emotions ran high and a singularly bitter wave of anti-
American feeling swept the Arab world and filled the Arab

T Move from Sulaikh to Zafarania

177

media. Because of American support of Israel, Al-Hikma
became the special object of attack by certain "concerned"
writers in some of the Baghdad Arabic newspapers, and was
accused of being an enemy of the Arabs and a nest of spies and
agents of the CIA. The Iraqi Government was called upon to

take over Al-Hikma and Baghdad College. Throughout that
anxious summer Al-Hikma enjoyed the support and
encouragement of many friends among responsible Iraqis in
official as well as unofficial quarters. Applicants for
registration were as numerous as ever, and in fact Al-Hikma
began the 1967 academic year with a substantial enrollment
increase with 66 students over the previous year.

■A I

The solar heaters

Surveying

178 # Chapter 7 Chronicles of Al-Hikma: 1956 to 1968

The curricula of Al-Hikma's three schools

Some of the alumni wrote of their opinion concerning the Al-
Hikma curricula and their appreciation for what they learned in
the programs of studies.

The only graduation I attended was my own in 1966 at
Al-Hikma. All the Jesuits present were at the back of the
audience, applauding as each one received his/her diploma.
The President of Iraq, on presenting me my diploma, kept
shaking my hand for quite a while, and the more the Jesuits
and the audience applauded, the more he tightened the
hand-shake. It was rather embarrassing. Yet it made me
feel wonderful, as a token of appreciation for my being
dedicated to God, to the University which had been so
generous to me and to the Iraqi people I loved and still love.
I was the first religious woman to receive a Degree at Al-
Hikma. The following year a Chaldean and then a Dominican
sister, each of a different all-Iraqi Congregation - attended
Al-Hikma and graduated the last year of the Jesuits'
presence in Baghdad. (Sister Joseph Pelletier, A.H. '66)

For two years I have been in charge of the design of the
mobile barriers foreseen to defend the city of Venice
(Italy) and its hinterland from high tides and storm
surges, a multi billion dollar project. Occasionally in
meetings or conferences, someone asks "how come an ex-
Iraqi is in charge of such an important project?". The
conversation usually ends up not by referring to my post-
graduate work at Berkeley but by someone saying "mind
you he is a Jesuit boy". (Yuil Eprim, B.C. '57, A.H. '61)

Business Administration

The aim of the business administration curriculum was to
combine liberal subjects, basic business and economic studies and
specialization in the professional training of prospective business
executives. The course list for 1966 is found in Appendix D.

The curriculum was not considered a substitute for actual
business experience nor an educational shortcut to lucrative
administrative positions. The graduate was not expected to enter
immediately into the realm of top management, but was expected to
be able, as a well educated person, to move forward in business
with greater rapidity and assurance than one of equal personal
talents who had not received such training.

Programs at Al-Hikma f 179

Studies in Arabic and English aim at the progressive
development of the students' ability to express themselves in
clear and accurate language. The progressive refinement of the
student's sensibility, intelligence and conscience through
contact with great ideas which were revealed in poems, plays,
novels, biographies and other literary forms which embody
the experience of mankind. A study of the social sciences,
particularly economics, history and sociology, should provide
the student with intellectual perspective and balance by
showing the interplay of the various forces, social, economic,
and philosophic, that have helped shape the affairs of man in
the past and present. The study of philosophy leads the
students into the realm of analysis and speculative thought and
provides them with the principles and norms by which they
can find order and meaning in the world in which they live.
(Al-Hikma General Catalog, 1965, p. 35)

Fr. Guay's strength of materials lab

Engineering

Al-Hikma housed no less than eight science laboratories:
a Chemistry laboratory, a soil laboratory, an hydraulic
laboratory, a materials laboratory, a drawing laboratory, a
surveying laboratory and two physics laboratories.

The curriculum in civil engineering aims at training
professionally, students who have the ambition and
qualifications for engineering work that requires a thorough
grounding in pure science and the engineering sciences, or for
advanced studies in civil engineering. The curriculum in civil
engineering is in line with the latest thought in engineering
education, which emphasize the basic sciences of physics,
mathematics, and chemistry, as well as the fundamental

180 a

Chapter 7

Chronicles of Al-Hikma: 1956 to 1968

engineering sciences. With the advancement of technology,
even new instruments and machines are constantly being
replaced by newer and better ones.
(Al-Hikma General Catalog, 1965, p. 38)

Liberal Arts

Studies in Arabic and English aim at the progressive
development of the students' ability to express themselves in
clear and accurate language as well as the progressive
refinement of the student's sensibility, intelligence and
conscience through contact with the great ideas which are
revealed in poems, plays, novels, biographies and other
literary forms which embody the experience of mankind. A
study of the social sciences, particularly economics, history
and sociology, provides the student with intellectual
perspective and balance by showing the interplay of the
various forces, social, economic, and philosophic, that have
helped shape the affairs of men in the past and present. The
study of philosophy leads the students into the realm of
speculative thought and provides them with the principles and
norms by which they can find meaning in the world in which
they live. From the study of theology, students receive a
knowledge of the solution provided by God's revelation to the
problems of human existence.
(Al-Hikma General Catalog, 1965, p. 42)

Finances of Al-Hikma

Al-Hikma financial history was much simpler than that of
today's universities because there were fewer complicated costs
such as computer networks, recreation centers and media
equipment and also there were fewer sources of revenue. The
figures must appear absurdly low to a modern school treasurer,
but in the fifties it was possible to buy much more with a dinar

(or even with a dollar)
especially in Iraq. The
annual living expenses for
7 Jesuits computed to
2,977 ID is an example of
meager sustenance. One
can get an idea of the first
four years (1956-1960)
from the following table.
The figures are in Iraqi
Dinars with an exchange
rate of 1 ID = $2.80.

WL
Cafeteria

Programs at Al-Hikma

T

181

'56-57

'57-58

58-59

'59-60

Income

Fees

5,097

7,867

8,820

13,089

Gifts

400

817

769

1,677

Bookstore

887

616

1,419

1,995

Grants

1,600

3,683

9,200

Expenses

Library

2,102

1,126

1,197

2,426

Equipment

2,473

336

712

978

Salaries

1,757

4,832

7,078

14,978

Jesuit living 1,61 8

1,451

2,215

2,977

Operational

1.499

1.058

2.153

2.517

± surplus

-1,465

-969

+ 366

Balance

-1,465

-969

+ 366

+ 2,449

Programs at Al-Hikma

At University convocations honor certificates were awarded to
the highest ranking students of the previous semester and also for
progress in scholarship, leadership, and for general contribution
to the University. Student life in the University included
academic, social and religious activities which develop and
supplement the formal studies. Initiative and cooperation on the
part of the students under faculty direction not only contributed
generally to the student welfare, but developed in participants that
rounded training which would be of great advantage in later life.

Scholarly programs

Many intellectual movements were stirring at Al-Hikma as at
most universities and frequently they go unnoticed: for instance
the fact that in the Summer of 1967 Fr. Campbell was appointed to
the Pro-Nuncio's Committee for the Study of Islam. Also the
programs for faculty development were taking shape and plans
were being made for promising young Baghdad College graduates to
get higher degrees so that they could take their place teaching at
Al-Hikma. Scientific research was constantly increasing,
although some of it may appear slightly overstated.

I think Baghdad College and Al-Hikma were among the first
Institutions in the world to conduct scientific experiments
on the use of solar energy. Both Baghdad College and Al-
Hikma had free hot water all the time. (Waiel Hindo)

From the beginning Al-Hikma was careful to build up its library.
The Al-Hikma University Library, begun in 1956, at

182 0' Chapter 7 Chronicles of Al-Hikma: 1956 to 1968

present contains approximately 35,000 volumes housed in
the spacious new library building that can accommodate
more than 200,000 volumes. The Library has
subscriptions to more than 150 periodicals. It contains a
selection of reference works and a good concentration of
books in business and science. The University has access
by inter-library loan to the 30,000 books of the Jesuit
Library of Baghdad College.

One of the features of the Al-Hikma Library is the famous
Yaqub Sarkis Collection, comprising more than 4,500
valuable books and manuscripts on the history, geography,
and monuments of the area now known as Iraq. The period
covered by the collection extends from the seventeenth to
the twentieth century. This collection, which has long been
known as one of the best private collections in Iraq, was
given to the University by the family of the late Yaqub N.
Serkis, who devoted more than half a century to building it
up. (Al-Hikma General Catalog, 1965)

The Philosophy Discussion Group aimed to provide the students
with an opportunity to express their opinions on philosophical
questions of special interest. At each of the weekly meetings, one
member of the group read a short paper on a chosen subject,
setting forth issues to be discussed and proposing his tentative
answer. This was followed by a free informal discussion in which
other members expressed their opinions on the subject under
discussion.

Fr. O'Connor's Regis discussion group

The Science Club gave students opportunities to develop special
projects and hear lectures on topics of interest, while the
Mathematics Club provided an opportunity for those students who
had a special interest in mathematics to delve deeper into some of
the fascinating problems of pure and applied mathematics.

f Programs at Al-Hikma T 183

The Dramatic Society offered opportunities to those who were
interested in the appreciation and study of dramatic pieces. As
opportunity and the available facilities allow, dramatic works
were presented by the students on a modest scale. The Debating
Societies were dedicated to giving the student opportunity to
develop facility in oral expression. Topics of student interest were
discussed and debated by these student academies.

The Music Appreciation group was made up of the students
interested in studying and hearing classical music. The group
usually met once a week to hear a selected program of works, and
also encouraged attendance at the concerts that were sometimes
held in Baghdad.

In 1961 the student literary magazine Al- Jami'i began which
gave students an opportunity to try out their writing skills in
either language, Arabic or English. The very first issue featured a
short story by Iraj Ishaq, Bassam Anastas' article on pre-stressed
concrete, drawings and cartoons by Shibib Halabu and an
interview with President Banks, S.J. by Thamir al-Gailani and
Yuil Sarkis.

The Spiritual programs

Al-Hikma became a favorite
place for Jesuits to make their
annual eight day retreat. In fact,
Fr. Bennett from Baghdad College
found the secret of surviving
short wars in the Near East with
little consternation. He would
start his retreat a day before
war broke out, then he managed
to finish just after a cease-fire
was declared, thereby avoiding
all the tensions of war, and
hiding away at the same time. At
Al-Hikma, where he made his
retreat close to the airfield, all
had been warned to stay off the
university roofs.
The Sodality

The Sodality, the leading spiritual organization for Catholics, was
composed of those students who sought first the personal
sanctification of their own lives and secondly active participation
in apostolic work. The activities, carried out under the patronage
of Our Lady, were spiritual, intellectual, social and apostolic.
During the summer months, Fr. Kelly's Al-Hikma Sodality took

Fr. Campbell answers questions

184 C2- Chapter 7 Chronicles of Al-Hikma: 1956 to 1968

no vacation from their spiritual activities. For example, one of
their projects during the summer of 1965 was the painting of a
small Chaldean church in the city. The pastor provided the paint,
and the Sodalists finished the job in one week. They also tutored
poor Christian students who had the status of "conditioned" in
their studies and were preparing for new exams. The Sodalists
conducted a weekly collection for the poor families of the city.
(N.E. Province News, July/Aug., '67 p. 19)

The League of the Sacred Heart

The League of the Sacred Heart and the Apostleship of Prayer
were devotions for Catholic students which aim at fostering
devotion to the Sacred Heart of Jesus. The First Friday of the
month was set aside for special services. The Catholic Woman's
Club, open to all Catholic women students of Al-Hikma, sought to
further the personal sanctification of its members and to develop
in them an apostolic spirit, through various activities that are of a
spiritual, intellectual and social import.

The Social programs

The cafeteria was central for many of the social gatherings
during the semester, but it was not meant only for students and the
faculty. During the summer Fr. O'Kane would run a special dinner
in the school cafeteria for the 170 workmen and their families.
Also the indefatigable Fr. Guay would invite his orphan children,
120 at a time. They played games, attended a movie, received
individual gifts, and were given a banquet in the brightly decorated
cafeteria. The Sisters and the girls in the Liberal Arts course
chaperoned them. Organized student social programs were also in
evidence.

The Photography Club members had manifested a serious
interest in the art of taking photographs and in the technique of
developing pictures. The club also helped to provide a photographic
record of the various activities of the University.

The Student Union

Student Union got its impetus during the academic year 1958.
Already a Student Council was active at Al-Hikma but this was
superseded by the Student Union whose members were elected on
11/22/58 after a 11/4/58 decree of the Council of Ministers
establishing the General Student Union of all Iraqi students
throughout the country. It called for the formation of Student
Unions in individual schools and colleges. Thus the Student Union
Committee in Al-Hikma University took part in the work of the
Preparatory Committee, the Student Union Convention and the

f Programs at Al-Hikma f 185

Student Union Central Committee.

The aim of the Union, according to the decree of the Council of
Ministers, was to have the students fulfill their obligations in the
service of the Republic, apart from any specific political party,
and to be organized for cultural and social activities. The world of
the Student Union Committee, as defined by the decision of the
Council of Education of the Ministry of Education, was to cooperate
with the administration, in accordance with its laws and
regulations, in organizing athletic, cultural and social activities.
(Al-Hikma General Catalog, 1960)

The Athletic program

Since many students were accustomed to the Jesuit
emphasis on athletic events at Baghdad College it was not
difficult to field a team for any of the usual sports events
such as football, basketball, softball and volleyball. The
latter was more popular than the rest since it was a game
that the women could play while preserving their dignity.
Though the intensity of gamesmanship was less than at
Baghdad College there was still plenty of enthusiasm. Frs.
Ibach, Kelley and McDonough were often visible coaching
or playing these sports with the students. Fr. McDonough

A place for every sport

was in charge of the intramural leagues of all sports. The
inter-collegiate league was also laid back and a loss was taken
with equanimity, not to mention a tie. "The largest crowd to
watch an athletic event at Al-Hikma saw our football team
fight to a draw, 0-0, with Mosul University."
(Waiel Hindo, B.C. '60, A.H. '64)

Visiting dignitaries

We were honored to have Pedro Arrupe, S.J., the 28th Superior
General of the Jesuits visit his fellow Jesuits at Baghdad College
and Al-Hikma University on December 21-22, 1965. He had the
remarkable ability to sleep when he wished, so his 26 hours there
were spent very effectively, holding five major meetings and
sleeping in whatever vehicle drove him from one location to

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Chapter 7 Chronicles of Al-Hikma: 1956 to 1968

Fr. Arrupe's visit to Al-Hikma

another. Although he met all 60 Jesuits in this short space of
time, he should have been tired, but scarcely showed it; he walked
with a brisk step and greeted people easily and warmly. During
the first part of the evening he sat with a group and talked
informally. Later, he stood up and spoke to all the Jesuits briefly

but inspiringly on a wide
range of subjects that touch
Jesuits closely. He spoke
about the Church, the Vatican
Council II, the Holy Father,
and about the work of the
Jesuit Society in connection
with each of these. He threw
light on the difficulties that
arose about his intervention
in the Council on the subject
of atheism. He

placed special emphasis on the primary importance of the Work of
the Society in carrying out the decrees of the Vatican Council. The
circumstances of Fr. General's talk, his manner of speaking, the
topics themselves - all combined to make the meeting impressive
and memorable.

The next morning, Fr. Arrupe addressed all the Al-Hikma
Jesuits in the recreation room, speaking chiefly about the first
session of the General Congregation. In answer to questions he
touched on the study of Arabic and on the factors to be considered
in making a possible choice of an oriental rite. After
concelebrated Mass all the Jesuits from both houses attended an
informal buffet at Baghdad College. The General began by chatting
with the small group at his table. But as the meal proceeded the
group around his table grew larger and larger as he spoke chiefly
about his experiences in Japan, which gave all an insight into his
ideas on adaptation and his optimism in the apostolate. He left in
the afternoon on an Iraqi Airways Trident, piloted by Joseph

1960 Al-Hikma graduation with Abdul Karim Kassim

f Programs at Al-Hikma f 187

Yonan, a Baghdad College graduate enroute to Beirut and thence to
Cairo and Ethiopia.

A meeting of educators from the Arab countries met in Baghdad,
under UNESCO sponsorship. Many of the delegates visited Al-
Hikma, including the Presidents of Universities in Saudi Arabia,
Sudan, Jordan and Libya.

The Al-Hikma grounds were very attractive thanks to Fr.
Loeffler and his assistants and it was frequently visited by
Baghdad visitors who had a common interest in higher
education. During the Fall of 1962 for example Baghdad
celebrated the 1100th anniversary of the death of Al-Kindi,
the Arab philosopher. Naturally Fr. McCarthy was involved,
appointed by the Ministry of Guidance to the Committee of
Publications. With frequent appearances on TV he attended the
dawn-to-dusk activities for the whole week. Many of the
visitors from all over the world found their way to the Ai-
Hikma campus. For instance, the visitors included Fr. Alban de
Jerphanion, Rector of St. Joseph University in Beirut, Fr.
Felix Pareja, Jesuit Orientalist from Madrid, Dr. Abel of
Holland, Mile. Simone van Riet of the University of Louvain,
Mr. Abdul Wahab Dokori of Mali, Dr. Gabrieli of the
University of Rome; Mile. Maria Nallino, editor of Oriente
Moderno and Dr. Fuad Bustani, President of the University of
Lebanon. Fr. Paul Nwyia, of the Vice Province of the Middle
East, who has been working with Chaldean monks in the north
of Iraq, joined the community for a short time. (N.E. Province
News, Oct. '62, p. 18)

At other times visitors came for no particular occasion but
merely to experience this "oasis of learning". The Belgian
Ambassador and Mrs. Marcel Dupret, Mr. Paul Jones of the
Philadelphia Bulletin and Fr. John Huesman (California) were
among the guests. (N.E. Province News, May/June '67 p. 17)

The President of the Republic of Iraq, Field Marshall Abdul-
Salam Muhammad Arif, presided at the Fifth Annual
Commencement of Al-Hikma University of Baghdad on June 9,
1964 at the University Campus. Also present were the Prime
Minister, Gen. Tahir Yahya; the Minister of Education, Dr.
Muhammad Nasir; the Minister of the Interior and Military
Governor General, Brig. Rashid Musleh; and the Minister of
Municipal and Village Affairs, Major General Mahmud Sheet
Khattab. Among others present were the President of Baghdad
University, and the Vice President; the Under-Secretary of the
Ministry of Education; Deans of the various colleges of Baghdad
University; the Governor of Baghdad. Among the religious leaders

188 C£

Chapter 7 Chronicles of Al-Hikma: 1956 to 1968

present were: the Apostolic

Delegate, the Chaldean

Patriarch, the Syrian

Catholic Archbishop of

Baghdad, the Armenian

Catholic Archbishop of

Baghdad, the Head of the

Greek Catholic Community,

the Greek Orthodox

Archbishop of Baghdad, the

Head of the Armenian

Orthodox Community, the
President Arif at Al-Hikma graduation Re|igious Head of the Jewjsh

Community, two Chaldean Bishops, and practically all the clergy
of Baghdad, as well as the Sisters of the Chaldean, Dominican,
Presentation, Armenian and de Foucauld Congregations. The
audience attending the ceremony in the University Gardens totaled
about 2,000.

The welcoming and inviting oasis

These chronicles of Al-Hikma which covered the 12 years from
1956 to 1968 briefly described a campus so vibrant that it was
referred to an oasis on the outskirts of Baghdad on the edge of the
desert. It not only resembled an oasis because of its beautiful
gardens and buildings but it was a place of intellectual and
spiritual refreshment. It was a place that nurtured scholarship
and made learning quite accessible. Most of all it was a place of
varied and lively activities; intellectual, spiritual, athletic and
social which attracted many visitors as well many students who
wished to study, play and grow there. Its popularity was evident
from the steadily increasing enrollment and amazingly rapid
growth.

*-"•*• f ' BBS!; JHHhB

Al-Hikma 's last building, The Oriental Institute, nears completion

Chapter 8

Personalities Who Shaped

Baghdad College and

Al-Hikma

f

What apiece of worf^is a man! how noble in reason1.

how infinite in faculty! in action how like an angel!

in apprehension how like a god!

Shakespeare: 9-Camlet. &ct II, Sc. 2, Line 31 7

Campus characters

The first four young Jesuits to arrive in Baghdad in 1932 as
well as their successors were energetic, intelligent and fun loving
and so were the young Iraqis they came to instruct. The most
interesting aspect of the two Jesuit schools involved the
fascinating characters who taught and learned there. One of the
alumni describes some of his teachers who, he claimed, "would
send him into orbit".

The small booklet of Aesop's Fables was the introduction for
many of us to the Jesuits. We were told to read Aesop's Fables
in preparation for the admission interview with Fr. Thomas
Kelly of Baghdad College. After this interview I thought this is
one tough priest, but then I met Fr. Decker who specialized in
making 12-year old boys into men of quality and discipline.
During that first year at Baghdad College when my father was

190 .0' Chapter 8 Personalities Who Shaped B.C. and A.H.

asked by his friends: where I was going to school he would
answer; "with the Jesuits". Their inevitable reply would be:
They are good at teaching discipline. At the age of 12 I did not
know what the word meant and cataloged it as something
important that grownups have. That was 40 years ago. Little
did I know that one day I would have three children to tell that
we had discipline before going to college.

In the later years of my career and my community life, I
often pondered the origin of the forces that launched us into
success. Every year we had new teachers who provided the
booster power to guide us into discipline. Mathematics taught
by Fr. MacDonnell, English grammar by Fr. Jolson. A fine of
50 fils from Fr. Fennel for exploding hydrogen in a chemistry
test-tube. Cell biology and genetics from Frs. Gerry and
Owens. A powerful booster for personal ethics and religion
was Fr. LaBran. Middle Eastern history came from Ustadh
George Abbosh. Neither Fr. Quinn's encouragement in sports
nor Fr. Sullivan's urging me to engage in public speaking were
as memorable as the booster rockets of discussions with Fr.
Taft about Tolstoy and the Russian psyche and religions. When
all failed, there was the dreaded specter of detention after class
and taking the public bus home.

And so, we rocketed through five years of controlled
trajectory to escape into individual free orbits. We discovered
that there was much more to life than we expected and we were
prepared with discipline - that "grownup" word again. Our
time with the Baghdad Jesuits was a rite of passage. I can hear
them whispering "Our Baghdad boys are men of quality".
(Allen Svoboda, B.C. '58)

Another earlier graduate states this appreciation more briefly.
"What influence some Baghdad Jesuits had on me? In the process
of my growth and development as a youth, they emphasized the
highest spiritual, scholastic and temporal ideals. Those ideals
conceived and applied in yesteryear are today still bearing fruit in
my everyday life." (Ed Zoma, B.C. '37) In that spirit this
chapter gives more details of some of the faculty, both Jesuit and
lay, who taught at the two schools and who were often mentioned by
the alumni. The names are arranged in alphabetical order and rely
on information sent in by alumni and Jesuits who responded to a
request for such information. This latter fact may explain why
some "personalities" are missing; its just that no respondents
mentioned them.

Some Campus Characters

191

Mr. George Abbosh who earlier in his life had been a
Jesuit seminarian in the Middle East vice-province. After
leaving the Jesuits he began teaching at Baghdad College the
very first year of its existence in 1932 and continued until
its last in 1969. He was a pillar of the school, devoted to his
students, fellow teachers and to the Fathers with a warmth and
dedication that could not fail to impress anyone who met him.
He had a politeness and courtesy that were charming, arising
out of the depth of his being. If the Fathers had questions about
decisions they had to make Mr. George Abbosh was a wise and
prudent counselor. (Fr. Ryan)

Part of the 1936 faculty

Fr. Francis Anderson was born 6/4/00 and worked in
Baghdad from 1936-40, and 1947. He was my 4th year
English teacher and also a Shakespeare drama scholar and an
actor. Because of his influence, today I am active in the local
Columbia College drama department and have played character
roles in 15 Columbia Actors Repertory productions on the
historic Fallon House Theater. (Edward Zoma, B.C. '37)

In those pre-television days the community recreation room
after meals was the scene of many a roaring argument between
verbal warriors like Fr. Madaras and Fr. Anderson. When one
of these warriors, weary of the battle would say: "I rest my
case," the other would reply: "It needs a rest!" Since the
recreation room was the library, there was a huge Funk and
Wagnalls dictionary and an encyclopedia which were handy to
settle the arguments. Later Fr. Anderson became the Director
of the Jesuit Mission Bureau in Boston. (Fr. Fennell)

Mr. Bashir Khudhary taught Arabic through the forties
until 1952. He was also the Arabic teacher for the Fathers. I
was approached by Mr. Bashir to tutor him in basic
mathematics. This I did by visiting him weekly at his home for

192 ££ Chapter 8 Personalities Who Shaped B.C. and A.H.

several months. During those private visits our roles were
reversed; he the student and I the teacher which was
embarrassing and confusing for a 14 year old boy.
Surprisingly and happily, however, this temporary role
reversal had no effect on our respective roles in school. When
I look back at this stage in my life, I cannot help but sense the
humor and innocence of those events.
(Elwin G. Kennedy, B.C. '42)

Fr. Robert B. Campbell was born 5/26/26 and worked
in Baghdad from 1951-54, and 1962-69. After ordination he
studied at Harvard where he earned a Master's degree in Middle
East studies. He returned to Al-Hikma until the expulsion,
after which he obtained his Ph.D. in Arabic literature from the
University of Michigan.

As a teacher at Al-Hikma, Fr. Campbell was special.
Although he knew math and physics, his great interest was in
teaching students to think in areas of philosophy and (for
Christian students) theology. For many students this was a
new and very formative experience. They were used to
studying the sciences, engineering or business administration.
To be challenged to consider their values and to defend them not
emotionally but rationally was something different, something
deeper, to understand who you are and why. It was a challenge
which many students later looked back on as a new and
important stage of their adult growth. (Fr. Ryan)

Fr. Edward Coffey was born in 1897 and worked in
Baghdad from 1932-35. With characteristic energy and
enthusiasm he coached and encouraged the Baghdad College
soccer team as it competed with other high schools. Because of
my steady participation in this popular game under his
guidance and supervision, today at 76 I am a long distance
runner averaging 5 or more miles a day 4 days a week and
have been coaching a local running club for the past 13 years.
(Edward Zoma, B.C. '37)

Fr. Joseph Connell was born 8/20/08 in Brockton, MA.
and worked in Baghdad during the years 1935-36,44-53,
55-61,64-69. He was the mudeer (principal) from 1943 to
1952, during many of the expanding years. He was very well
known among the alumni and in fact organized the first Al-
Hikma reunion of graduates which took place in Baghdad in
November of 1964. He came to Baghdad in 1936 and was the
first Jesuit scholastic to arrive. An inveterate missionary,

** Some Campus Characters f 193

he went to Jamaica after his expulsion from Baghdad and there
became the principal of the evening school for aduft education.
(Fr. MacDonnell)

Francis X. Cronin was born 6 29 12 and worked in
Baghdad from 1940-43. & 1949-53. He arrived in Baghdad
in September 1939. just as World War II started in Europe.
He taught chemistry and also was assigned to study Arabic
which did with such skill that after his ordination he could
deliver short sermons in Arabic in a competent and confident
manner. During his time at Baghdad College he won a host of
friends and was greatly admired for his charity, humility and
devotion to work.

All went well with him until the winter of 1953.
when he developed a deep rash and became very ill. After a
week, doctors in Baghdad were uncertain of their diagnosis. He
was carried west to the British air base at Habbaniyah in the
desert, where doctors diagnosed his illness as leukemia. He
died a holy death on January 30, 1953 at the air base, and
after an extremely long funeral procession on Rashid Street in
Baghdad, he was buried behind the church in Sulaikh. the first
Jesuit to die on the mission. Many students and alumni attended
his funeral and Baghdad lost a great preacher. His favorite
story was about an elderly Irishman near his home in
Connecticut. When asked if he'd like a drink, the Irishman
would always reply: "I seldom drink, but when I do. it's
usually about this time of the day!" (Fr. Fennell)

fV " :v !f **-#&

»-* ^

Fr. Cronin preaching in Arabic ai Padre Pierre s church

Fr. Augustine Devenny was born 10 1708 and worked
in Baghdad during the years 1939-49. He volunteered to help
out when Fr. Madras needed a verbal sparring partner during
evening recreation. After many a long-winded argument by

194 ;0

Chapter 8 Personalities Who Shaped B.C. and A.H.

Fr. Madaras on some point of theology, Fr. Devenny would say
quietly "I accept your apology!" In 1939, on his arrival at
the College, he was given the difficult assignment of mudir,
with no previous experience of life in Baghdad, or its language,
but he did the job with admirable aplomb. (Fr. Fennell)

Fr. Devenny took personal interest over half a century in the
affairs and well being of our family and readily gave his advice
to me when requested. He visited our humble home in 1939
when I was ill. He paid us a special visit in 1942 to persuade
my father to discourage me from leaving school after 3rd year.
He was distressed when I had to leave school and to start work
due to very poor family financial situation. He impressed upon
me the lasting value of education. His influence led me to
complete higher education attending evening classes leading to
a masters' degree in business from Toronto University.
(Elwin G. Kennedy, B.C. '42)

Fr. John J. Donohue was born 1/12/26 in Worcester, MA.
and worked in Baghdad during the years 1953-56, 66-69.
He taught homeroom 4B mathematics and English during his
first year in Iraq, then he went to the language house to study
Arabic. After ordination he received a doctorate in Arabic
Studies at Harvard (on the Buyid Dynasty in Iraq), then
returned to Baghdad in 1966 to teach at Al-Hikma. He was
made superior of the whole mission in 1967 and threw his
impressive energies into that demanding job, encouraging the
Jesuits to discuss thoroughly every aspect of their Baghdad
work and to plan for the future. After the Iraqi government
took over Al-Hikma he spent most of his waking hours trying
to convince members of the government (at all levels) that
expulsion of the Jesuits was neither deserved nor in the best
interest of the Iraqi people. The government, however, had
other preoccupations, especially that of maintaining itself in
power. The Jesuits were expendable.

Fr. Donahue and friends

Some Campus Characters f

195

Fr. Donohue's name was on the list of those to be expelled
25 November, 1968 so he protested that he should be allowed
to stay since he was the superior of all the Jesuits.
Government officials concurred and he was able to stay until
the expulsion of the Baghdad College Jesuits was complete in
August 1969. (Fr. MacDonnell)

The B.C. Community in 1956

Fr. Joseph Fennell was born 3/23/11 in Springfield,
MA. and worked in Baghdad during the years 1939-43,50-69.
During all this time he taught chemistry and is remembered in
connection with his lab experiments. He had a naturally
disciplined way of teaching, steady, predictable focused; and
this sense of discipline was formative for his students,
although some of them initially found it not in accord with
their tastes. Reflecting on this quality, one of his students told
him: "Father, you are good for us Iraqis." He felt he and his
friends needed Fr. Fennell's discipline. Fr. Fennell often
recalled this encomium with a warm chuckle.

In studying Arabic, Fr. Fennell applied the same discipline to
himself. Knowing that a foreigner could easily provoke an
uproar among his students if he used an English word which
sounded like an Arabic word with an unsavory implication, Fr.
Fennell made up lists of English words to be avoided which he
shared with the other Fathers. (Fr. Ryan)

Fr. Stanislaus Gerry was born 3/7/12 in Brockton, MA.
and worked in Baghdad during the years 1946-57, 58-69.
He taught biology (and theology) at Baghdad College and after
his dismissal from Baghdad he went to teach in Campion College
Jamaica.

What do bookstore, biology and classical music have in
common? Fr. Stanislaus T. Gerry at Baghdad College. Fr.
Gerry used to scare the daylights out of me as a freshman
every time I walked into the bookstore (for a classic example
of such a moment - see a picture of Fr. Gerry in the college of

1 96 &

Chapter 8 Personalities Who Shaped B.C. and A.H.

"First Day of School" in the '68 Al-lraqi). I used to hate
classical music. Then one day, Fr. Gerry asked me to get him a
blank reel to reel tape, he recorded a beginners selection for
me. Ever since, he got me hooked on Beethoven, Bach and the
rest. Today, thanks to Fr. Gerry that man with the "gruff"
exterior and soft heart classical music is a lifetime passion for
me! How's that for good education. May God bless his soui him
and all the "Baghdad" Jesuits everlasting happiness.
(Raad Habib, B.C. '68)

Fr. Vincent Gookin was born 3/1/91 and worked in
Baghdad during the years 1935-47. He was a practicing
dentist when he changed the course of his life and applied for
the Jesuits. He disliked being called "Doc", and refused to do
any dental work on the rest of the community. He delighted
listeners with softly-played, old-time songs on the piano.
When teaching chemistry to the juniors, he would astound the
class by writing a sentence on the blackboard with his left
hand, then switching the chalk to his right hand, and continue
writing the sentence! On one occasion, the class had to do a
laboratory experiment making a small amount of chlorine gas.
Typical of generous Iraqi youth, they used a too generous
proportion of ingredients. As the resulting green poison filled
the room and seeped out the windows, the whole class rushed
out in front of the school, coughing and rubbing their eyes!
The experiment was deemed a success. (Fr. Ryan)

\ Fr. Guay's last building: the unfinished Oriental Institute /

Fr. Leo Guay was born 3/3/08 and worked in Baghdad
during the years 1945-56, 58-68. As the last Jesuit
scholastic to teach at Al-Hikma University I always felt
blessed to have such fine Jesuit role models because they
brought out the scholarly, administrative, missionary and
pastoral dimensions of the Jesuit vocation. One such Jesuit
was Fr. Leo Guay. I was always struck by this biologically old
man who was so full of life and enthusiasm and I wondered
about the secret of his success. I think it was because he

T Some Campus Characters f 197

genuinely loved children and had a great rapport with them.
His regular routine included frequent visits to the orphanages
in Baghdad, and on such occasions he would tell his favorite
children's stories and jokes. He seemed to have an endless
supply of them. Sheep grazed on the campus lawn to be
fattened up for the orphans. When sufficiently plump, off they
went to the delighted orphans. If any strayed off the campus,
neighbors were kind enough to return them for the orphans.

He was also a self taught architect who sent away for books
on architecture when he first came to Baghdad College. His
skills were quite developed by the time he got to Al-Hikma
University and each new building seemed even better than the
previous one. His last unfinished building was the Oriental
Institute. It had a distinctively Arab and Middle Eastern
flavor, and when the beautiful blue dome was finished it had a
startlingly beautiful optical illusion. As people drove by on
the road to Basra it seemed as if an image of a cross reflecting
sunlight off the dome followed them as they sped along the road.
He used the principle of the geodesic dome which he learned
from Buckminster Fuller to construct workmen's housing.

In addition to a nice sense of humor, he had a very scientific
mind and was always learning and teaching. He knew the
names of many stars and emphasized that often the Arabs had
named them. He was not afraid to make mistakes because we
usually learn from our mistakes and most successful people
have had their share of failures. (Fr. James Spillane)

Fr. Thomas Hussey was born 5/29/09 and worked in
Baghdad during the years 1937-40, 44-46,47-59. 66-69.
After Fr. Hussey finished his early teaching years ('37-'40)
he went to India to study theology for ordination, since trans-
Atlantic travel was too difficult for Americans during the war.
When he returned in 1944 he quickly became a very popular
teacher of first year students, Then in 1952 he became the
superior of the mission until 1958. During these years the
expansion of Baghdad College and the extension to Al-Hikma
was due in great part to him. He requested land from the Iraqi
government and they gave the Jesuits an enormous 168 acres.
He requested money from foundations and they also were quite
generous. He had asked the prime minister to intercede for the
Jesuits with the foundations and he did. Perhaps due to his
success in getting needed donations for Baghdad College, he was
called to Boston to work in a similar job at the Jesuit Missions
office. He returned to Iraq in 1966. Ever since the expulsion
he has worked as librarian at the Cathedral Elementary School

198 # Chapter 8 Personalities Who Shaped B.C. and A.H.

in Boston. In 1993 the library was named in his honor when
he was honored as a much loved friend and teacher: "... well
educated, forever patient and committed to giving the next
generation a boost they will not find anywhere else." At the
ceremony the children put on a play acting out his life and
included a scene of his expulsion from Iraq. (Fr. MacDonnell)

Fr. Frederick Kelly was born 12/4/22 and worked in
Baghdad during the years 1949-52, 59-68. He taught
physics at Baghdad College during his first stint and returned
as Dean of Al-Hikma's Engineering school in 1959 and
continued at this post until November 1968. Fr. Fred was
always doing interesting things, like teaching, preaching,
coaching, motivating, counseling, consoling, administering the
sacraments and a myriad of other marvelous things.

Hi

Fr. F. Kelly running a physics lab in 1951

Students called him el-Spanner (spanner wrench) because
he could fit into any science course and could teach any
mathematics, physics or engineering subject. Whenever a
teacher called in sick and the students thought they had a
holiday Fr. Fred would show up and take the teacher's place.
When asked how he could do this since it required so much
habitual knowledge, he confided with his impish grin: "Its just
that I can read faster than the students can."

In a similar way he was called el chibar, the lion, because
this kind and gentle man tolerated no nonsense. He faced down
armed men who came onto the campus to disrupt classes at the
beginning of the 1968 Fall semester. A while later when the
decree of dismissal arrived, listing 8 Jesuit names to be
dismissed from the country, two of the names listed referred
to Fr. Kelly: Frederick William Kelly and Kelly Frederick
William. Mystified by American organization of names and
surnames the authorities were not sure what el chibar's name
was but it was clear that they wanted to get this tough

Some Campus Characters

199

adversary out of their hair.

The most common Arabic nick-name was Amu-Fred - uncle
Fred - and this was the title that meant the most to him and to
his fellow Jesuits. It was a term of endearment and respect
which his Jesuit friends still use. (Fr. MacDonnell)

Fr. Thomas Kelly was born 4/18/12 and worked in
Baghdad during the years 1945-55, 56-69. Fr. Kelly was a
skilled disciplinarian which job he filled at Baghdad College
for many years and his favorite saying seemed to be "Let the
punishment fit the crime." Of many examples one stands out.
A lad was carving his name on a date tree, perhaps thinking
who is going to mind since there were over 200 date trees on
the campus. Fr. Kelly minded and had him stay after school
until he had memorized the poem "Woodsman Spare that Tree".

Occasionally he would have a tough case and call the student's
father. One such time he sent a boy home for the harmless
prank of approaching another from behind and poking them in

the leg causing them to lose their
balance and fall over. All they lost
was their dignity. When the father
arrived with his son in tow, it was
clear that he was not in a mood for
jokes and when the poor lad was told
to demonstrate on his father what
he was doing he pleaded: "He'll kill
me." It seemed that Fr. Kelly
believed the boy since he dismissed
the case on the spot and never called
the father again. (Fr. MacDonnell)

The renowned scheduling
board invented in 1956

Fr. Joseph LaBran was born 8/19/15 and worked in
Baghdad during the years 1949-58. In his literature courses
Fr. LaBran had his students memorize many passages not only
to help them appreciate the author at the time but to store
away passages that they would savor later in life. He
accomplished both. At the biennial reunions, even before
saying hello, his former students approach him reciting
passages from Shakespeare's plays or Tennyson's Idylls of the
King which they have treasured for 40 years. Fr. LaBran was
very proud of the fact that during his visit to Baghdad College
King Faisal lingered longer in his literature class than in any
of the other classes. Students recited their assigned memory
from Julius Caesar. "He would be king, that he might change

200 0 Chapter 8 Personalities Who Shaped B.C. and A.H.

his nation". Three months later King Faisal was dead.

One of the summers I visited the Jesuit house in Saadun
where Father LaBran was staying and I met some of his
Sodalists. It took true dedication for Fr. LaBran to live at the
place and under such primitive conditions. Once he was bitten
by a wild dog and had to be taken to the hospital for stitches
and rabies shots. Fr. LaBran came in to tell me that they had
an alcoholic living alone and in a hallucinated state. He got him
to the house and had his Sodalists taking turns watching the
man. The boys were frightened facing such a situation for the
first time, but I encouraged them. After Fr. LaBran had
convinced him to receive the sacraments he died peacefully.

My father-in-law who was vice president of the high court
of Iraq had a stroke and was in a coma at the hospital. During
martial law following a revolution Father LaBran was with us
and was a great support. He gave the last blessings and was the
only friend who came to our home at this time of our sorrow.
At the time there was a very dangerous atmosphere in Baghdad,
with the city reserve oil tanks on fire. He got home safely but
Fr. LaBran gave the Holy Spirit a difficult time.

When Fr. LaBran had to leave us to go back to the States we
had broken hearts and missed him very much. His dedication
and service to the people of Iraq can never be forgotten. For us
he was the new 20th century St. Paul spreading the word of
God. He did great good with his great heart and simple ways
open with charity to all. We pray that our future church will
be blessed by men like him to spread the love and faith that
conquers the world. (Augustine Shamas)

Fr. James P. Larkin was born 2/15/10 and worked in
Baghdad from 1944-54, 57-69. He was tall, stocky and in
fine physical condition. When students at Baghdad College
learned that he had been a boxer, they were not surprised
since he looked the part. But big as he was, he was a gentle
person, very fond of his students. Some of them were
courageous enough to take boxing lessons from him. When Fr.
James' younger brother William, the physicist, arrived in
Baghdad they were naturally named Big Larkin and Small
Larkin. Fr. James' interest in photography resulted in some of
the best pictures of Baghdad College and Al-Hikma, many of
which are shown in these pages due to the kindness of his
sister Helen who owns them. When he was taking the
photographs he was anxious about every detail so his photos
were outstanding. (Fr. Ryan)

201

f Some Campus Characters f

Fr. Charles M. Loeffler was

born 2/19/12 in Mattapan, MA.
and worked in Baghdad during the
years 1943-50, 51-61, 62-69.
He taught French at Holy Cross
and, after ordination in 1941, he
taught English, math, and theology
at Baghdad College until the
expulsion of 1969, and then he did
pastoral work in the south end of
Boston until retirement in 1992.
He loved to help keep up the
Baghdad College grounds and was
known for his cheerful and wry
humor. (Fr. MacDonnell) Fr. MacDonnell: Al-Hikma

physics lab in 1956

Fr. Joseph MacDonnell was born 5/4/29 and worked in
Baghdad during the years 1955-58, 64-69. During June
after his first year of teaching he gathered together ten of his
Christian students and gave them a three-day closed retreat. It
was so successful that during the next two years he gave four
more of these retreats. Later in the sixties he took charge of
the retreat program which grew rapidly so that by 1968 no
less than 15 closed retreats were held, one of which
accommodated 48 alumni. In Detroit, at the request of the
alumni, he revived the retreat movement because of the
insistence of the alumni and initiated the very meaningful
retreats and days of recollection now held at the Manresa
Retreat House in Bloomfield.

Fr. MacDonnell sometimes filled in for teachers who fell
ill. His good friend Alfred Nasri was overtaken by an extended
two month sickness and Fr. MacDonnell went to the mudir to
point out that students needed that instruction for their third
year government exam so he would take all seven physics
classes whenever he had a free period in his own schedule. For
two months he taught each of the seven periods each day and his
students did quite well in their government exam. (Fr. Ryan)

Fr. Sidney MacNeil was born 9/14/09 and worked in
Baghdad during the years 1937-39, 43-56, 57-69. He was
one of the pillars of Baghdad College, and much later at Al-
Hikma. He seemed to know everyone and all the members of
their families. More important, he always was available and
happy that people would ask his advice or his help. For those

202 CJ Chapter 8 Personalities Who Shaped B.C. and A.H.

who, on graduating from Baghdad College, were desirous of
going on to further studies abroad, he was particularly
encouraging. He had a very positive attitude, noticing the good
qualities in students. Jesuits used to joke with him about his
enthusiasm for students who were particularly bright and
talented, especially if they were hard workers. He had a list of
the 10 best students as well as the best - best and even the
best - best - best students. (Fr. Ryan)

Father Sidney MacNeil worked hard and long attempting to
obtain academic scholarships for the graduates of Baghdad
College. He was frequently successful, as in my own case, and
several others of my own class of B.C. '48. To his time
consuming and knowledgeable handling of my applications to
and communications with various American institutions, and to
his continuous patient efforts and counseling, I "owe" having
the privilege of attending (tuition-free) two of the most
prestigious (and expensive) universities (Yale and
Princeton). Father MacNeil, also, looked for and found other
ways to help B.C. graduates: as in my case. While waiting for
the finalization of his efforts to obtain a scholarship for me
(which took a full year) he also managed to arrange to provide
me with the opportunity to work at a company.
(Ramzi Hermiz, B.C. '48)

Fr. Edward Madaras was born 1/30/97 in Defiance, Ohio
and worked in Baghdad during the years 1932-44, 46-67.
Fr. Madaras had been in Baghdad for 35 years doing
magnificent work. During which time only once did he return
for a few weeks to visit his brothers, Joseph Madaras of
Birmingham, Michigan, and Arthur Madaras of Indianapolis,
Indiana. He devoted his many and exceptional talents and all
his strength to Baghdad College, and is rightly regarded by all
as not only the co-founder of the school but also as one of its
principal pillars and personalities. For seven years Father
was President of the College; and for the other 28 years he
labored as administrator, architect, builder and teacher.

For all who knew him Fr. Madaras was surely one who would
stand high on any list of "Great Characters I Have Met." It is
out of the question in such a brief sketch to do this many-
faceted character justice. Two features only can be mentioned.
The first was his tireless and amazing industry.

He was a very talented, very exact and very argumentative
Jesuit from Defiance, Ohio. During the Community meals
Jesuit scholastics took their turns reading to the community
while an older Father was assigned to correct their mistakes in

Some Campus Characters

203

pronunciation. No one ever got away with a mispronunciation
when Fr. Madaras was the prefect of reading. He was the type
of person who, instead of taking snacks, devoured Webster's
dictionary during his spare time.

Frs. Guay and Madaras

He brooked no shoddy work either, and once refused to pay a
company for 20 chairs he had ordered because they were made
of inferior wood from packing cases. He told scholastics: "I am
here to train you to do things properly." In later years he was
very popular with these scholastics. He taught mathematics
classes until the year he died in 1967. He was buried in the
cemetery in back of the Baghdad College chapel. (Fr. Fennell)

Fr. Charles Mahan was born 3/29/99 and worked in
Baghdad during the years 1934-46, 47-57, 58-69. The
boarding school near the Tigris River, with mostly Iraqi
boarders from Baghdad itself, from Basra in the south and
from Mosul in the north, was well-disciplined under the stern
command of Fr. Mahan. He also cared for the spiritual well
being of his charges and made sure that the Christian boarders
went to Mass each morning before breakfast.

He was no one to fool with. One day a young Shaikh named
Ahmed of the Shammar tribe in north Iraq confessed: "There
are 50,000 Arabs in my tribe afraid of me, and I'm afraid of
Fr. Mahan!" Logically, we may assume that made 50,001
Arabs in Iraq afraid of Fr. Mahan (5 ft. 4 in.)! Shaikh Ahmed
had 3 younger brothers with him in the boarding school, all
crowded together in one room. They brought fearsome-looking
handguns and ammunition, which Fr. Mahan locked up in his
safe. On Thursday afternoon, on the way to see a movie in
Baghdad, they demanded to carry their guns with them. "We
have enemies in Baghdad!" Fortunately, they never had to use
them: on return from the movie, the guns were locked up for
the week. They had a giant body-guard, who was a walking
arsenal of weapons! When asked: "Is he your servant?",

204 C?:: Chapter 8 Personalities Who Shaped B.C. and A.H.

Ahmed replied: "No, he is our slave!" (Fr. Fennell)

In the school year 48-49, I was in 2-C with Fr. Mahan. In
religion classes Fr. Mahan was fond of telling us not to seek the
Cadillac and mansion, that many who become rich tend to
acquire, and to be satisfied with the simple pleasures of life.
At that time I had no idea what a Cadillac was. But little did I
know, that just a few years later, I would be implanted in the
city where all the Cadillacs in the world are made. And as fate
would have it, I became fast friends with the St. Aubin family,
direct descendants of a Lieutenant in the Mission, Captain Siur
Antoine DeLaMothe Cadillac. (Saib Shunia, B.C. '52)

Fr. John Mahoney was born 1/2/19 and worked in
Baghdad during the years 1945-48,- 53-69. In 1946 Fr.
Madaras informed Fr. John Mahoney, just finishing his first
year in Baghdad, that he would be studying the language full
time beginning right away. He was surprised since he never
was mistaken for a linguist in any of the languages a Jesuit has
to study in his career and besides he enjoyed teaching his
freshman section. Fr. Superior said "right away" and he meant
it, so he boarded the bus to Karrada to the home of the Arabic
teacher Mu'allim Bashir.

The high point of his Arabic career came when he preached a
few of the ceremonies in place of the eloquent Fr. Richard
McCarthy. That accomplishment was his diploma for Arabic
studies in Baghdad even though he claimed that he was just
beginning to get the hand of the language and the thinking that
goes with it. In his later years he spent much of his time with
the families of the Baghdad College workers.

He worried about the children of the men who worked at the
college - bus drivers, kitchen workers, and workers in the
various residences (about 25 families in all). These children
attended school at Jesuit expense, to the Chaldean Sisters'
Primary in the center of Baghdad to whom the Jesuits paid
tuition and bus transportation. He noticed that their grades
were very low and when Fr. Mahoney visited their homes, he
could see why. They had no place to study so Fr. Mahoney
volunteered to gather the students for a two-hour study period
from 5 to 7 five days a week in one of the school classrooms.
So the children came in big numbers. On Sundays Fr. Mahoney
said Mass for all and had the youngsters sing the appropriate
hymns. Quite a few of them were good athletes. This was
shown when the girls beat the boys in soccer. The girls beat
their brothers and this in front of a group of neighboring
Iraqis who were completely amazed. (Fr. MacDonnell)

f Some Campus Characters f 20 5

Fr. Stanley Marrow was born 2/1/31 in Baghdad, Iraq
and worked in Baghdad during the years 1955-58, 66-67. He
has been mentioned in Chapter 5 in the discussion of Jesuit
vocations and the influence Jesuits had. After his graduation in
1947 he became the first Jesuit vocation. He returned to
Baghdad College in 1955 to teach chemistry. He surprised his
first class of students who expected another American Jesuit.
They found that they had to be more circumspect about their
language since he was one of them. He enjoyed being with the
students and they with him.

After studying theology (1958-62) and being ordained in
the Syrian rite he returned once again to Iraq in 1967, this
time as a theology teacher at Al-Hikma. After the expulsion
Fr. Marrow went to the Weston School of Theology where he
still teaches and does scholarly work in the field of New
Testament studies. He has authored a few books and gained a
wonderful reputation in the field of sacred scripture.
(Fr. MacDonnell)

Fr. Richard McCarthy was born 3/7/12 in Chicopee,
MA. He worked in Baghdad during the years 1938-41, 51-68.
Fr. McCarthy became Rector of the University in 1965. He
had done graduate studies in Rome and Oxford University in
England. An outstanding scholar, he became fluent in Arabic
and oriental languages and was an authority on Islamic
philosophy and theology. The House of Studies was under his
supervision and he was a dedicated teacher of Arabic to his
Jesuit colleagues. His sermons in Churches and at public
events won wide acclaim and the admiration of his Iraqi
friends. He had a dream, and during his term of office he
supervised the construction of an Oriental Institute on the
campus of Al-Hikma University. The building was a modest
endeavor with classrooms, a library, and accommodations for
seminars. Here he hoped to draw students and scholars from all
over the world to create a better understanding and friendship
among those of diverse cultural backgrounds. (Fr. Donohue)

I am sending you, through my uncle Ramzi [Hermiz], two
mementos of Fr. Richard McCarthy: a photocopy of a small
pamphlet he had written on The Morning Offering and an audio
cassette containing a homily he had given on a Holy Friday in
the Church of the Sacred Heart of Jesus, located in one of the
suburbs of Baghdad [near Baghdad-al-Jadida]. To the best of
my estimation, the original undated tape was made in the early
sixties. I remember how my father had taken the

206 0 Chapter 8 Personalities Who Shaped B.C. and A.H.

comparatively large, and very heavy, recording machine (the
old reel type) with us to that church because Fr. McCarthy was
celebrating Mass there and how my father wanted to record the
homily, and so he did. I ask you to share the cassette and the
"pamphlet" with the Fathers who would like to remember
their friend and colleague, or with those who would just like to
listen to his voice again. You may also want to make copies of
the materials to be kept wherever the "permanent records" of
the Jesuits' work are kept - if there is such a place. Perhaps,
however, the Jesuits as people of God don't care much for
permanent "records" as such, but believe mainly in the
records of their work that are left in the hearts and minds of
the people whose lives they touch. [Ed. Jesuits are
incorrigible record keepers.] (This is a letter to Fr. Campbell
from Su'dad N. Sesi, graduate of Al-Hikma and niece of Ramzi
Hermiz.)

Fr. Leo McDonough was born 7/25/23 and worked in
Baghdad during the years 1948-51, 59-68. Fr. "Chet"
McDonough taught first at B.C. and later at A.H. after doing
graduate studies in mathematics at Catholic University. He
was also director of athletics, Dean of Students and Dean of the
School of Business Administration. He was very much at home
with people and had a wonderful sense of humor. A stranger,
upon meeting him, felt at ease immediately. He had a uncanny
knack of reading a person's mood. In talking with a student, he
could quickly surmise if something was bothering the student.
This empathy with a person's feelings applied to groups as
well. At certain times of the year he would tell the dean:

"Everyone is ready for a

party. What do you

say?" In difficult

circumstances,

especially when the

politics of the country

made its presence felt on

the campus, he was

quick to notice and quick

to take action. He was

then an ideal Dean of

_,. . Fr. McDonough s borrowed costume

Students. a

If a person was in trouble, whether it be someone on campus

or a complete stranger, they were lucky to run into Fr.

McDonough. One can still picture him taking students out of

f Some Campus Characters f 207

the city by bus for a picnic. He would clap his hands merrily
while students sang to the accompaniment of the beat of the
dumbuk. Or when at a party he would stroll around playing his
accordion. (Fr. Ryan)

Fr. Joseph Merrick was born 8/13/1895 and worked in
Baghdad during the years 1933-69. He was the ultimate
missionary. On a hot summer afternoon, 120 degrees in the
shade, while most of the citizens were napping I went out to
visit the family of one of my students and congratulated myself
on my selflessness. At that moment Fr. Merrick got off the
bus. He had been out in the worst of the heat visiting the poor
and was just now coming home. (Mr. Michael Toner)

Jesuits have always been my best friends throughout my 30
years of teaching at a girls' school, directed by our
Congregation of the Dominican Sisters of the Presentation, and
called "Presentation School", situated at Bab-el-Shargy,
Baghdad, Iraq, in the central part of the city where all city
events (good and bad) converged. Without the Jesuits'
spiritual and material support, I wondered how I could have
surmounted all the disappointments, hardships and
discouragement which I had to endure. I would often see and
talk with Fr. Merrick who used to celebrate Mass at our
convent on most every Sunday for several years. After his
Sunday Mass, I would serve him breakfast in the sacristy.
There was no American food but there was always butter and
cheese. This cheese was wrapped in foil or wax-paper. After
the meal, in cleaning up, I often noticed that the two or three
triangular pieces were gone, but so was their wrapper. I
later learned that he had stuck them into his pocket to give to
the poor he met on his way home to Baghdad College - a 40
minute walk. (Sister Joseph Pelletier, A.H. '66)

Fr. Merrick taught me by his words and deeds of kindness
how to care for the needs of the poor and suffering. Many a
time he took me with him to the "Armenian Camp" outside of
Baghdad - a camp for Armenian war refugees from the turn of
the century - to visit and to instruct in catechism. Today,
because of his influence and example, I serve as a deacon at All
Saints Parish in the foothills town of Twain Harte. I was
ordained in the Chaldean rite in 1973 by the late Patriarch
Paul Sheiko at St. Thomas the Apostle Church in Turlock,
California. (Edward Thomas Zoma)

One day, after school, I sat on a bench astride the field and
watched Fr. Merrick as he stood motionless in the field, as if
transfixed in one spot, in deep meditation. This lasted what

:;5 C Chapter 8 Personalities Who Shaped B.C. and A.H.

seemed to me then like an eternity. Little did I know that he
was reaching for the hand of God. (Saib Shunia, B.C. '52)

When Fr. Merrick was attempting to visit a sick person at
the Dar Es Salam Adventist Hospital he was stopped near the
front door and told all the patients' spiritual needs were taken
care of; there was no need for him to visit there. He replied as
long as there was a patient in the hospital whom he knew about
he would visit as often as he felt needed and no one on the staff
would ever prevent him. (Br. Foley)

The New York Times carried an enthusiastic article
recently concerning Andrew Wiles' proof of Fermat's last
theorem on the 60th anniversary of another article (N.Y.
Times 7/4/33) concerning Fr. Joseph Merrick's proof of the
same theorem. Fr. Merrick was justifiably more modest "it is
unlikely that I have succeeded since so many have tried - but
where is the mistake?" His modesty was on target, because
he had made a mistake and failed to prove it. But Fr. Merrick
was a recidivist, he kept trying and could not let go of this
elusive problem. He would corner all mathematics teachers
who understood how mathematics works so that they would go
over his revision of the flawed proof. They all gradually came
to hate Mr. Fermat and his theorem. (Fr. MacDonnell)

Fr. Merrick was a religious who made do with little sleep.
But he did fall asleep between his physics classes! He was
known far and wide to be Father Deaf, although that was not the
reason for his popularity as a confessor. He was kind.
understanding, with great love of the poor. He opened a little
office on Rashid St., where people could drop in for free
counseling. He ended his days, well over 90 years, in the
Campion Health Center in Weston, MA. (Fr. Fennell)

Fr. John A. Mifsud was born 12/7/1895 and worked in
Baghdad during the years 1932-46, 47-64. The earliest
Jesuits arriving in Baghdad came from several American
Provinces. The California Province sent Fr. Mifsud, born on
the Island of Malta. Because his name had a slightly ignoble
meaning locally, he adopted the title of "Fr. Miff". Maltese
language has many similarities to Arabic, so when Fr. Miff had
a year off to study Arabic, he was accused of spending a year on
his native tongue! He was extremely talented in languages,
fluent in Maltese, Italian, Spanish, French, Arabic and
English. He loved Lebanon in the summer: it gave him a
chance to meet Europeans for a change. He would miss
American expressions. One evening at recreation after
listening to baseball talk, he had a question for Fr. Sheehan

Some Campus Characters f 209

about the infield: "What is this short stuff you're talking
about?" He left Baghdad in the mid-sixties, retired to Malta,
where he spent his final years. (Fr. MacDonnell)

Mr. Muhammad Serour taught me Arabic. My classmates
and I were pleasantly surprised at how well we did in the
government exam in Arabic literature, and realized that it was
because of this genteel Egyptian teacher with the dower half-
smiling face - poetry of the pre-lslamic Jahiliya, speeches of
the Prophet and the Imam AN, poetry of the Memlukes
dynasties, and methods of sentence parsing. With his matter-
of-fact monotone voice he made the time and place of the Arabic
subject he was teaching reappear in every class period.

In the middle of the fourth year, I fought to get a coveted
front row seat in class, near John Melcon who moved down
there earlier, to be nearer that teacher. The current emotions
of the Suez war did not disrupt the scenes of the poets. The
lessons continued. The appreciation for Arabic literature
which I learned at Baghdad College is still enjoyable. After
thirty years of worldwide engineering, I chuckle to myself
while driving in tiny Holland, and recall the rules for Arabic
diminutive nouns. Or composing poetry in the Arabic meter
while on a long drive in Texas. Not to shortchange the values of
English lessons by Fr. LaBran of Lancelot and Guinevere in
their mime of devotion, still for Arabic literature, Mohammed
Serour got top marks. (Allen Svoboda, B.C. '58)

Fr. Joseph O'Connor was born 12/8/23 in Worcester,
MA. and worked in Baghdad during the years 1953-56, 61-
69. He was my idea of what the ideal missionary should be.
His energy level was unbelievable, he was indefatigable always
on the go. His warmth, his ready smile and his ebullient good
humor was available to everyone. It seemed as if he knew

everyone in Baghdad and
they all loved him and
when he entered a home, it
lit up. His enthusiasm
was contagious. He had a
personal magnetism that
drew others to him. His

sincere concern for others Fr 0^ns adjress£g the assembly
was quite apparent. (Mr. 0f students just before his death
Michael Toner)

Fr. John V. Owens was born 1/13/24 and worked in

210 CI Chapter 8 Personalities Who Shaped B.C. and A.H.

Baghdad during the years 1957-67. Fr. Owens has been
mentioned elsewhere in connection with his courageous death
from cancer. It was then that he gave a moving talk on the
meaning of death and made a profound impact on the students
gathered at a special noon assembly in front of the
Administration building. In order to get there he had to be
driven over by car because he did not have much stamina. He
had enough though to push the car away from the residence
where it was parked. A Father (who wishes to be nameless)
volunteered to drive him to his appointment at the assembly,
but had never driven this German automobile before with its
strange shifts. He could find everything except the reverse
gear and time was getting short. Fr. Owens took matters into
his own hands, jumped out of the car and proceeded to push the
vehicle away from the wall so that the novice driver could "get
him to the church on time".

Unlike Fr. Gerry, Fr. Owens did not have his own classroom
so he was kidded by the other Jesuits whenever he was seen
carrying his "box of bones" to his biology class. Most Jesuits
did not know anything about biology and could only guess what
he used the bones for. He had a very prayerful spirit but was
very outgoing and friendly, liked people and had a finely tuned
sense of humor. He enjoyed using his wit on other Jesuits who
took themselves too seriously. (Fr. MacDonnell)

Fr. Walter Pelletier was born 12/19/29 and worked in
Baghdad during the years 1954-57, 63-69. During his years
at Baghdad College he was a very popular geometry teacher
among the students and considered a very dependable and
responsible worker by the faculty. He was a successful
basketball coach as well as player and instilled in his team a
desire to win, not just to "wear out a uniform." He had a
wonderful sense of humor which helped him in his job as
disciplinarian. At his first noon assembly of the first, second
and third year students, he was introduced to this job by Fr.
Kelly with the words: "Here is the new muawin, you won't see
me here any more." Fr. Kelly then stepped back and fell off the
narrow porch out of sight into the bushes below. Fr. Pelletier
had a immediate challenge to his ability to maintain composure
and to send some 700 delighted students to their classes in a
dignified and orderly fashion.

Fr. William Rice worked in Baghdad during the years
1932-39. He knew French quite well but nothing of "Arabic
when he arrived. With his little community of Jesuits he had
to find living quarters, a school building or one to be made into

f Some Campus Characters f 211

a school, learn the local education system, establish good
relations with the Ministry of Education, be accepted by the
local clergy, and the Catholic hierarchy, consisting of a
Chaldean Patriarch, Syrian Archbishop, Armenian Archbishop
and a Latin Archbishop who was also the Apostolic Delegate not
to mention their Orthodox counterparts. That was the
problem, roughly sketched for Fr. Rice by the Jesuits in
1932.

Yet Fr. "Bill" survived it all and won the hearts of many
people. Years later I was at one of the Government offices,
perhaps the Customs; one of the younger clerks called me over
to ask me about Fr. Rice. It seems that Fr. Bill used to "work"
the neighborhood on his afternoon break. He practiced the few
words of Arabic he had found time to learn by chatting with the
neighborhood kids. The customs clerk had been one of those
youngsters. He asked for news of Fr. Rice and indicated he had
fond memories of their meetings, as proof he pulled from his
wallet a picture of Fr. Rice, a picture he carried around with
him. It must have been more than his personality that
impressed Iraqis. Since he talked French fluently as did the
local clergy, they both got to know each other quite well. When
the Apostolic Delegate had to leave Iraq, Fr. Rice was readily
accepted as temporary Apostolic Delegate. (Fr. Fennell)

Fr. Joseph Ryan was born 12/4/20 and worked in
Baghdad during the years 1945-47, 54-68. He taught at
Baghdad College from 1945-48. He then returned to the
United States for four years of theology and ordination, after
which he obtained a M.S. degree in chemistry at Boston College.
He returned to Baghdad in January of 1955, expecting to
resume teaching at Baghdad College. But on his arrival he
learned that, in view of the preparations for the opening of Al-
Hikma University, he would become Dean. From 1956 to
1966 he was Dean and from 1966-68 he was Academic Vice-
President. In 1962-63, while he studied Arabic at the Jesuit
residence on Rawaf St. near the White House, Fr. Frederick
Kelly was acting Dean in his place.

When the Al-Hikma Jesuits left Baghdad in November 1968,
Fr. Ryan returned to the United States and became a Fellow of
the Cambridge Center for Social Studies in Cambridge,
Massachusetts. From 1971 to 1975 he was a member of the
Center for the Study of the Modern Arab World at St. Joseph's
University in Beirut. He returned to the United States and was
Rector of the Jesuit Community at Holy Cross College from
1977-83. In January 1984 he went to Amman, Jordan as the

212 Cl' Chapter 8 Personalities Who Shaped B.C. and A. H.

Director of the office of the Pontifical Mission for Palestine.
After seven years in Amman, he returned to the United States.
He is now a spiritual director and retreat director at Fairfield
University in Fairfield, Connecticut.

In the early seventies Fr. Ryan conducted six extensive
national speaking tours in the United States, each tour lasting
two months. In public lectures, in interviews for newspapers
and on TV and radio, he spoke about the problem of Palestine,
the city of Jerusalem, the Catholic Church and the Middle East,
the responsibility of Americans regarding peace in the Middle
East, and anti-Semitism and anti-Zionism. (Fr. MacDonnell)

All the Jesuits at Al-Hikma positively influenced my life.
They made me understand the joys of the Catholic faith. Their
dedication, grace, and values were worthy of imitation. By
far, Rev. Joseph L. Ryan remains at the top of my list.
Without him I would not have been able to go to college, a
dream I always cherished. When I lost my business and all of
my money 20 years after graduation, he was there for me. He
gave me a job and helped me pick up the pieces. To me, he is a
true saint to whom I shall always be grateful. Rev. Robert B.
Campbell and Rev. Joseph F. MacDonnell also are particularly
dear to my heart. (Edward Butros, A.H. '68)

Fr. Solomon Sara was born 5/1/30 in Mangaish, Iraq and
worked in Baghdad during the years 1957-60. He has been
mentioned in Chapter 5 during the discussion of Jesuit
Vocations. When he returned to Iraq in 1947 for his teaching
experience, he found he had plenty to do. Besides his teaching
duties he had plenty to do such as running the school library,
directing the junior section of the boarding school, running
seven catechetical centers for Baghdad public school children
and being the secretary to the Chaldean Patriarch for
ecumenical affairs.

Fr. Sara visiting the homes of workmen

In 1960 he returned to Weston College for theology, then to
Georgetown University to study linguistics for the express

f Some Campus Characters f 213

purpose of joining the proposed center at Al-Hikma for
graduate work. Unfortunately these plans were never realized
because of the expulsion of the Jesuits. He has been a member
of the Linguistic Department at Georgetown University since
1969. (Fr. MacDonnell)

Fr. Francis Sarjeant was born 7/21/00 and worked in
Baghdad during the years 1934-48. He succeeded Fr. Rice as
Superior, and one evening counted the objects he carried to the
roof to prepare for sleep. He carried a loaded flit gun to kill
off any sand flies that had managed to get inside the net, brush
to remove the dead flies from the pillow, a woolen belly-band
to ward off cramps when the temperature dropped 40 degrees,
a small alarm clock, just in case the scholastic appointed to
ring the bell at 4 a.m. failed to fulfill his appointed duty! On
Rogation Days, the litanies were recited by all gathered in
chapel at 4:20 a.m., so the first Mass could begin at 4:30! Fr.
Sarjeant's favorite expressions were: "Come in, Father, and
take your shoes off!" When leaving his room, he would
encourage us to "Keep rushing forward on your white
charger!" Like Fr. Rice, he spoke fluent French to handle all
clerical and Episcopal visitors, and he was the confessor of the
Apostolic Delegate. He later joined the community at Holy
Cross College in Worcester, MA. (Fr. Fennell)

Fr. Leo J. Shea was born 12/28/03 and worked in
Baghdad during the years 1938-47, 48-69. If one had a bad
cold, he would advise going to bed and forget class. He called
himself "an old man but a young priest". People would come to
him looking for a donation of blood, but a bout of malaria
prevented him donating his, so he would ask other Fathers to
donate theirs. One pointed out that those seeking blood would
refuse to give blood to their close relatives! After leaving
Baghdad, he began a ministry in Egypt to help Christians in
family planning. He died October 1993. (Fr. Fennell)

Fr. William Sheehan was born 9/1/02 and worked in
Baghdad during the years 1936-47, 48-66. He taught math
and physics: his laboratory on the second floor of the Science
Building was always kept in perfect order. During the
marvelous Baghdad weather of the Christmas holidays, he
loved to bat out long fly balls to the scholastics on the empty
baseball field.

Students of Baghdad College loved handball, played using
hands and also using the feet to kick the ball after the first
bounce. The handball courts never had a moment's rest before

214 Q

Chapter 8 Personalities Who Shaped B.C. and A.H.

and after school, and during lunch periods. The surface was
made of yellow brick: when the bricks developed deep holes
worn out by so many feet, workmen turned them over to use
the smooth side on the bottom! The basketball and volleyball
courts were made the same way. The battle cry of our players
was the expression: "Never give up!" This brave phrase
originated with the athlete of the early Fathers, Fr. Sheehan of
Somerville "on the wrong side of the tracks", who modestly
dubbed himself: "The Champ". (Fr. Fennell)

Fr. Sheehan 's physics class

Fr. Robert Sullivan was born 5/5/12 and worked in
Baghdad during the years 1943-51, 52-69. He taught
algebra and trigonometry and then was asked to coach the
school basketball team and regularly worked out with his boys.
In time he got a Debating Society going, and each year coached
contestants in the Elocution Contest. Then he became mudeer
for nine years where he realized that the English teaching
needed to be strengthened so he and Camille Tebsherany
through the generous support of the Ford Foundation were able
to set up a modern English Lab, and this program did much to
increase the ability of the students to handle English with
facility. At the request of the Ministry of Education a program
was set up for teachers of English in government schools, to
help them increase their skills by using modern methods. He
was also instrumental in getting passive language labs set up
in several government schools in Baghdad.

Along with these developments, directors of the Ford
Foundation asked his assistance with a program they had in
Riyadh, Saudi Arabia. They were attempting to train young
men in Public Administration and asked us to help the English
language skills of the students. Mr. Tebsherany wrote the
materials and I assisted teachers for this task. While engaged
in this he was approached by the University of Petroleum and

Some Campus Characters f 215

Minerals with the request to assist them in an English language
program for their students. When he was expelled from
Baghdad he was assigned to this work and spent the next three
years at the University, directing the program and doing some
teaching. (Fr. MacDonnell)

The Lay Volunteer Program ("Misteria")

During the last decade of the mission a Lay Volunteer
program had developed, partly due to the zeal of people like Fr.
LaBran who by this time was a chaplain at Holy Cross College.
This program was the precursor of today's "Jesuit International
Volunteer Corps" (J.I.V.C.) and on a smaller scale the five "Jesuit
Volunteer Corps" (JVC) programs: East, Midwest, Northwest,
Southwest and South. College graduates - mostly American - came
and lived in the Jesuit Community for two years and taught their
specialty in the schools - mostly English and mathematics. They
received their room and board as well as a modest stipend (ID 20
or $56 per month) to cover their expenses for the year so that
they left Baghdad neither richer nor poorer than when they
arrived. Each year the number of these altruistic young
volunteers increased. From one single courageous man, Richard T.
Wotruba of Holy Cross '60, who came for the 1960-61 year the
program rapidly grew to about 13 volunteers a year. Some spent
two years and some spent one. By 1969 there had been a total of
90 Lay Volunteer who had at some time participated in the
educational work of the Jesuits.

Some lay volunteers on their way to class

216 0

Chapter 8 Personalities Who Shaped B.C. and A.H.

Jesuit Lay Volunteers at Baghdad College
44 came and 1 7* stayed for 2 years

Jesuit Lay Volunteers at AI-Hikma
35 came and 1 0* stayed for 2 years

1960-1961

1961-1962

Richard T. Wotruba

Holy Cross

'60

John Dempsey

Boston College

"59

1962-1963

Joseph Flibbert

B. C. '63 MA

Michael L Hanley*

Holy Cross

'62

Albert Wheeler

Boston College

'63

William C. Joern

Holy Cross

'62

1962-1963

William Johnson, Jr.

Holy Cross

'62

Bernard Bebel

Boston College

'S3

Richard E. Zulkey

Holy Cross

'62

Charles Faucher

Boston College

•63

1963-1964

Eugene Mulcahy, RIP

B.C. '61 &

'65

Richard Appleyard

1963-1964

Harold R. Farmer*

Boston College

'63

Hubert Howard

Boston College

'63

Joseph F. Finn, Jr.

Holy Cross

'63

John E. Jordan, Jr.*

Boston College

'63

Thomas P. Hennessey

Holy Cross

'63

Seamus O'CIeireacan

Edward Reynolds

Boston College

'63

Dr. William Ferrante

Paul T. Sullivan

Holy Cross

'63

1964-1965

Michael J. Toner*

Holy Cross

"63

Vincent Amabile

Holy Cross

'64

1964-1965

Timothy G. Hayes

Holy Cross

'64

Gerald Colbert

Holy Cross

'64

Daniel Jamros, S.J.**

H. C. '63 & B.C.

'64

Michael W. Costello

Boston College

'64

Atherton Lowry*

Georgetown

'64

Robert J. Dumouchel

Holy Cross

'64

John Dempsey

Boston College

'64

Michael Ford (SJ.)

Boston College

'64

Paul Murdock*

Boston College

'64

(Maj.) James Kealey

Boston College

'64

(Asuncion & Joseph van Arendonk)**

Daniel Keleher*

Boston College

'64

1965-1966

Dr. Robert Nist

Holy Cross

'64

Paul Belford

Boston College

'65

Eugene Palumbo

Amherst

'64

Nicholas Cafarelli*

1965-1966

John T. Cummings*

William Ahmuty*

Holy Cross

'65

Stephen Griffin*

Boston College

'65

John J. Carroll, Jr.

Boston College

'65

Sr. M. Ligouri

John J. Feeney

Boston College

'65

Sr. Blanche Marie

John Houston*

1966-1967

A. Michael Hutchins*

Holy Cross

'65

Joseph Aieta

Holy Cross

'64

Diarmid M. Lucey

Boston College

'65

John Rossetti

Boston College

'61

Michael McDermott*

Holy Cross

'65

Sr. Edward Ceceilia, CS,

J

Thomas O'Meara

Fairfield Univ.

'65

Sr. Mary Columba, IHM*

John P. Quinn

Boston College

'65

Bro. Germain Fadhoul, CSC

1966-1967

Jochen Langer*

John Bruch, Jr.*

Holy Cross

'66

(Frank DeFalco)

{Fulbright}

Carmen Fucillo*

Boston College

'66

1967-1968

Richard Hoefling

John Dodig*

Fairfield Univ.

'66

Dr. Stephen Kramer*

Holy Cross

'66

Edward Giegengack*

Villanova & F.U.

'66

Edward McNamara*

Holy Cross

'66

Dirk Jan van Lottum*

Edward Scanlan*

Holy Cross

'66

Mary Rose Sidhari

Frank A. Sikora, MD*

Boston College

'66

Jeanne Brennan

Joseph Trainer

Holy Cross

'66

Sr. Sheila Gainey, IHM

E. Denis Walsh

Boston College

'66

Sr. Mary Louise, S.L

1967-1968

Sr. Aurelia Altenhcfern,

O.P.

James Callahan*

Holy Cross

'67

Philipp & Helga Muller

Edward M. Cooney*

Holy Cross

•67

David Traverso

Boston College

'66

1968-1969

David Traverso

Robert Finiay, Jr.

Holy Cross

'68

Roger Raslavsky

Boston College

"65

John R. Robbert

Holy Cross

'68

f The Lay Volunteer Program f 217

These young teachers had a marvelous effect on the student
body as well as on the Jesuit community. All were quite different
individuals from different backgrounds - and even different
countries and this broadened the vision of the students they taught.
Students learned from them a great deal about the dedication of
Catholic laymen. The Baghdad Jesuits, on the other hand became
well attuned to the attitudes of modern Catholic college graduates.

A tremendous benefit of the Jesuit educational contribution
in Baghdad came from the volunteered assistance of young lay
men and women from several countries who offered their
talents and gifts to Baghdad College and Al-Hikma University.

These Jesuit volunteers were very generous, lively people,
reflecting a dedication to the same goals and aspirations of the
Jesuits in Baghdad. They were generous well beyond their
teaching assignments. Many remained involved in Middle
Eastern and international affairs. Four became Jesuits.

Especially noticeable were the groups of graduates from
American Jesuit Colleges. Forty-four graduates from Boston
College, Holy Cross College and Fairfield University during the
years 1961 through 1969 taught at Baghdad College.
Seventeen of these young men remained a second year.

Moderator Mr. Eugene Mulcahy

At Al-Hikma approximately the same number of volunteers
came, principally from the United States but also from
Ireland, Germany, Holland and the Philippines. This included
fifteen scholars on sabbaticals, including seven Nuns. Their
generous services indeed added an international flavor to the
faculty. Their influence continues as a number of these men
and women later welcomed their former Baghdad students into
graduate work in their own institutions. (Fr. O'Connor)

Lay Volunteers

The memories of their experiences in Baghdad were very
vivid in the minds of these volunteers and some of them expressed
their opinions about the people that meant most to them.

218 C* Chapter 8 Personalities Who Shaped B.C. and A.H.

As a young and young-looking teacher, I think I was an
inviting target for certain students who would take
advantage of my inexperience. The mudeer, Fr. Powers
became my mentor, and many times helped me to maneuver
out of difficult situations. I admired his coolness under
fire, as did many other Misteria, and a favorite story
involved the arrival of Iraqi soldiers at the front door of
the administration building, whereupon Fr. Powers agreed
to talk with them . . ."Just send them in one at a time." I
don't like to focus on one Jesuit however because the entire
Community was something to behold in its dedication to God,
to the school and to each other. My father had always told
me that the Jesuits were "quite hospitable", and they more
than filled that description. The Jesuits I knew were
giants, and I am grateful for having known them early in
my life. (Mr. Ed Reynolds)

it .S0 3i 1,4 c . M'4^

& I* *** i? «■ Si {*•> & if '■. » &i£ »T ' n8

m ,5f Ac . . "« fc, ,£'n Au h, j, - !>-, ' !

■ "W ,„„ Nd Pm Sm fe - « „ * •« I » W

Chemist, Mr. John Dempsey 1962

My fellow Misteria were a fun-loving group who were
also very dedicated to their students and they were quite
adventuresome. More importantly, I think we encouraged
each other when things were difficult. The Misteria
community made many things possible.

I've been very fortunate to have the opportunity of
participating in medical relief efforts to Haiti in the past
couple of years. We do cleft lip repairs and other surgery
in the field and at a clinic in Jeremy, which is on the north
shore of the southern tip, about 8 hours by truck from

f The Lay Volunteer Program f 219

Port aux Prince. The clinic is run by an order of medical
missionary sisters, and I confess to taking pleasure in an
atmosphere which is terribly reminiscent of Baghdad.
(Mr. Ed Reynolds)

My students at Baghdad College taught me how to study.
Prior to my teaching experience I had placed tremendous
emphasis on my own originality and creativity, and much
less emphasis on retaining and understanding the work of
others. When I corrected their exams - I tried to reward
"originality" but quickly found that it was sometimes used
to mask a lack of familiarity with the material. The
students who succeeded were the "grinds", in spite of my
prejudice in favor of the flamboyant. More important,
when I saw how thoroughly my students would learn
material in a second language, I knew that I would never
again feel comfortable with a sloppy approach to learning
myself. My students were earnest and gentle, with a
reverence for learning which I had not appreciated before
coming to Baghdad. Both Christian and Muslim students
valued their faith, and felt no embarrassment about it. I
liked that. (Mr. Ed Reynolds)

I think all the Baghdadis must worry about what the Gulf
War did to the Iraqi people. I know that I have great
difficulty reconciling my knowledge of the gentle people I
knew with the terrible violence which was unleashed.

The children of the workmen were a special project of
mine and I taught them to speak English. At Christmas time
I taught them to sing Christmas carols and we performed
for the "Fatheria" as well as at the Chaldean seminary.
When we were at the seminary and while we were singing
"We Wish you A Merry Christmas" two of the children
spontaneously jumped up on the stage and started shaking
hands, wishing each other a "Merry Christmas". The
smiles on their faces and the spontaneity of it all just
knocked me out. It was one of the greatest feelings I have
ever experienced. It was pure joy and showed me that I was
having an impact. (Mr. Mike Toner)

220 Si-

Chapter 8 Personalities Who Shaped B.C. and A.H.

The Jesuit Superior General, Fr. Arrupe visiting the lay volunteers

On a trip to Ur of the Chaldees, Fr. John McCarthy and Mr.
Kerry Holland with a group of lay volunteers got lost at night in
the desert to the west of the Euphrates. As they were driving in
circles, a light started to flash from a Bedouin camp in the
distance to attract their attention. Apparently the Arabs knew
they were in difficulty. So they went to the Bedouin camp,
accepted their hospitality; then proceeded in the correct direction.

Misters who taught them. The ones with John Robert's
New Orleans accent were the best. By Thanksgiving and
Christmas the first year Baghdad College students
understanding of English was incredibly good. As a teacher
I learned something: that motivated kids can do anything
including learning math with different numbers from men
who do not even speak their language. (Mr. Finlay)

The lay volunteers not only gave a great deal but gained very much
in their own personal lives. This was quite apparent at a lay
volunteer-Jesuit reunion weekend held at Fairfield University in
1974 to commemorate the fifth anniversary of expulsion. Some
37 lay volunteers and 23 Jesuits participated. By this time all
volunteers had done many interesting things, such as gotten
married, had children, earned higher degrees, moved ahead in
industry or taken teaching positions. But the remarkable thing
about this reunion was that the conversations and discussions
never seemed to veer away from their experiences teaching the
youth of Iraq. One of the lay volunteers, Mr. Joseph Flibbert,
mentions his own reaction.

The Lay Volunteer Program f 221

I'm currently Professor of English at Salem State
College, where I've been teaching for the past 24 years. I
have my Ph.D. from the University of Illinois and have
written a book on Herman Melville. I am widowed,
remarried, and the father of three sons. One of them is
fluent in Arabic, having studied it at Georgetown, the
University of Virginia, and the American University in
Cairo. He is working on a Ph.D. in Political Science at
Columbia, with a concentration on Arabic Studies. Another
son is working on a law degree in Washington. The third is
fluent in Japanese and is currently working as an
international relations coordinator for a small city in
Japan. So as you can see, my experiences as a lay
volunteer in Iraq have had some influence on my children's
professional interests.

I came to Al-Hikma University in September. 1961 as a
lay volunteer, ready for adventure and left a year later
with a deep appreciation for the good things the Jesuits
were doing in Iraq, a strong affection for the Iraqi people
and their culture, and a better understanding of myself and
my own culture. I learned a whole lot more than I taught,
thanks to the patience, experience, and insights of my
Jesuit colleagues, and to the hospitality, friendship, and
generosity of my students. I have especially fond memories
of Fr. Leo McDonough, who loaned me his American music
when he sensed I was homesick, Fr. Kelly, who let me help
out with the basketball team and who bailed me out when I
got over my head with the Drama Society I started, and Fr.
Joe Ryan, whose tips on how to behave kept me from many
social blunders. My deepest depth is to Fr. Walter Young,
friend and confidant, a great "street" priest who took me
with him into the city and introduced me to some of the
best experiences I had in Iraq. More than 30 years later, I
still have vivid memories of the basketball exploits of
Shamuel "Shumi" Yusuf and Hikmat Basmaji. of the
leadership skills of Waiel Hindu and Wilson Benjamin, of
the acting talent of Kamal Dinkha, of the academic
brilliance of Fawzi (Habib) Hermes, Sami Madros. and
Sami al-Banna and of the fun-loving nature of Adil Wadi
and Sirbest Qazzaz. It was a good time. It was the best of
times. (Mr. Joseph Flibbert)

When Dr. Bill Ferrante had to return to the States in
mid-second semester due to illness, a remarkable
testimony was paid to him from all his students who sadly
crowded the airport on the morning of his departure. A

222 0

Chapter 8 Personalities Who Shaped B.C. and A.H.

small group of them stood with one of the Fathers sad and
silent. The students had raised a question among themselves
and then posed it to the Jesuit. "Father, why does God allow
such a thing to happen?" God gave us a tough, demanding
but very fair teacher for a few months. Dr. Ferrante liked
us very much and worked hard for us. We realize that. But
now he has been taken from us, even before we finish the
school year. Why? The Jesuit Father agreed that the
question is an important one and suggested that they think
about it, ponder it for a few days, and see what response
they might come up with. A few days later, the small group
approached the Jesuit on the campus at Al-Hikma and asked
to talk. "We have an answer, we think! We've decided that
perhaps God gives us such a fine man for a short time to
show us that such goodness and generosity is possible. It is
real. It can be done. We've experienced that. Maybe God is
telling us that now it is up to us to choose to become equally
good men." (Fr. O'Connor)

: A

Aerial view of Baghdad College

Chapter 9

An Auspicious
35th Anniversary:
Great Expectations

blessed are those who hunger and

thirst for righteousness,

for they shall he satisfied.

'Matthew 5:6

An auspicious year of academic promise

The year 1967 preceding the dismissal was the most
promising year for the Baghdad Jesuits. The pioneering years
dedicated to survival were over and previous suspicions had
dissipated. Wonderful opportunities indicated a promising future,
not only for the two schools which had grown beyond expectation,
but also for the ecumenical work with the varied Christian
Churches, the spiritual direction of alumni, the Lay Volunteer
program, and the opening of a Jesuit novitiate.

Baghdad College was proud of its slogan: "an Iraqi school for
Iraqi boys". Offering five years of English, mathematics, history
and Arabic as well as three years of physics, chemistry and
biology for the science section, it also boasted of a commercial
section. With an enrollment of about 1100 it accepted very
capable applicants from the top 10% of the primary schools.
Tuition was only ID 50 and more than 20% of the students
received financial aid. The graduates had wonderful success in the
government-run baccalaureate exams which determined a

224 ;0" Chapter 9 An Auspicious 35th Anniversary

student's future and which college would take them; Medical,
Engineering, Business or Law. In 1967 while only 45% of the
30,000 Iraqi students taking these exams passed, 96% of the
Baghdad College students passed, and seven out of the top ten in the
country came from Baghdad College. When the local newspapers
reported that the first six highest marks were scored by
government school graduates, General Rashid Mukhlis who had
been a Minister in several past government Cabinets wrote in to a
leading newspaper protesting this false propaganda. He wrote:
"The top three students in Iraq were from Baghdad College. The
second of them just graduated from there. I know him. He is my
son." This notice appeared a few days before the 7/17/68
revolution.

Some of the learned scholars who did so well in the government exams

All firearms had to be surrendered

f A year of self confidence and academic promise f 22 5

Al-Hikma was in its 11th year and was one of the earliest
Jesuit Universities to became co-educational. In 1962; already
one fifth of its 700 students were women. The number of good
applicants was steadily increasing and alumni were getting
impressive jobs after graduation. Some Al-Hikma professors
were involved in the UNESCO revision of mathematical education
for all the Arab states. Another favorable sign was the growth of
the Jesuit Lay Volunteer program bringing annually about a dozen
young American and European college graduates to work on the
mission for a few years.

Of all the previous 36 years of the mission, perhaps the most
encouraging was this school year 1966-67. The pioneering years
dedicated to survival seemed to be over because earlier Muslim
suspicions of proselytizing efforts had generally disappeared. The
promise of future opportunities (more than the absence of past
dangers) made that year very encouraging: opportunities for
Baghdad College, Al-Hikma University, Islamic studies,
ecumenical work with the various Christians of Iraq and the
spiritual direction of alumni.

Even misunderstandings were taken care of with more dispatch
than any other time in the previous 35 years. An example
concerned Fr. Nash's photography for the Al-Hikma Yearbook.

I had just admitted to the University the son of an Iraqi
General who thanked me and was about to leave the office when
three white shirts (C.I.D.) burst into the room to arrest me
for interrogation at Rashid Military Camp. The general did not
like this intrusion and spoke to the white shirts, slapping the
swagger stick against his thighs. They convinced him there
was no mistake and that "those were their orders". He left the
room, I went with the white shirts and we arrived at Rashid
Camp to be ushered into the office of the Camp Commander, Abu
Jibben. Present also were two civilian judges and another
military officer. Abu Jibben started the interrogation in a
very intimidating manner "Why are you taking pictures of my
airfield?" I denied that I was, acknowledging that I took
pictures of our campus from the roof of the building on Al-
Hikma property. His airfield happened to be in the distant
background and when the photo was printed in the yearbook I
had replaced the airfield with a false sky. He had the Yearbook
on his desk along with the false sky.

Just then the phone rang. Abu Jibben kept saying "Yes
Sir!" "Yes Sir!" and as he hung up the phone his manner
softened and he let me leave. I learned afterwards that the
Field General had gone to the Minister of Defense and demanded

226 r0 Chapter 9 An Auspicious 35th Anniversary

to know "Why are you interrogating that Father who just
admitted my son to his University?" (Fr. Nash)

1967: Baghdad College's 35th anniversary

Things looked so promising during the year of 1967 that
staging was purchased for the graduation exercises. Henceforth,
for the first time the graduations would be held on the Baghdad
College campus instead of in the rented Gardens of Baghdad. So all
the equipment necessary was purchased and the stage was set up on
the great lawn between the administration building and the chapel.

During its 11 years Al-Hikma had impressed many Iraqis.
Since 1960 under General Abdul Karim Qasim, Prime Minister
and Leader of the Revolution, it had become the custom for a high
Iraqi Government official to be present at Al-Hikma graduations.
Al-Hikma had so impressed the Baghdad bishops that they wanted
an inter-ritual major seminary under the auspices of Al-Hikma.
During that same Spring of 1967 the possibilities in the Islamic
apostolate were quite encouraging. Fr. Richard McCarthy, S.J.,
was well known to Muslim scholars for his books in Arabic on the
theologians of Islam, al Ashari and al Baqillani. Fr. John
Donohue, S.J., was becoming a familiar figure to the leaders of the
Shiite (Shee'a) sect of Muslims and was a welcome visitor to
their holy places in Karbala and Najaf. In 1967 construction of
the Oriental Institute began on the campus of Al-Hikma. It was to
be a place for pursuing research into Islamics, oriental languages
and the many manuscripts on early Christianity buried in the
museums and religious houses of the northern parts of Iraq and
Syria and southern part of Turkey.

Al-Hikma Jesuits enjoying Christmas

f 1967: Baghdad College's 35th anniversary

227

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Aerial view ofAl-Hikma looking west towards the Tigris River

Apostolic work in the Christian community also was quite
hopeful in the Spring of 1967. Seven of the Baghdad Jesuits were
bi-ritual; members of the Latin rite as well as of one of the
various oriental rites of the Catholic Church. Some Jesuit were
now available to celebrate Mass in the Chaldean, Syrian, Melkite
and Maronite rites. A larger number of Jesuits went to some of
the Baghdad parishes to celebrate Sunday Mass, although not many
were able to preach in Arabic. A big event for Baghdad Christians
was the annual Novena of Grace run by the Jesuits in the Chaldean
Cathedral, where the services seemed to be more crowded than at
any other time of the year. The retreat movement (open and
closed) among Christians in Iraq was flourishing. Apart from the
regular retreats for the students, about 10 smaller closed

228 ;Qi Chapter 9 An Auspicious 35th Anniversary

retreats a year were given to alumni and adults on the two
campuses.

During the spring of that year, 1967, the lay volunteers had
sorted out all the details for a summer camp for the Baghdad
College students to work with the youth of Iraq, combining athletic
events and studies. For many students it would have been the first
time the hot summer months were put to good use.

Some imaginative and creative undertakings

That same spring (1968) there was much optimism in the air
and plans were being made by so many for a very busy summer.
Other proposals are mentioned in Appendix D but here are listed
some specific projects.

In addition to their academic camp, the lay volunteers were
preparing a soccer football league on Baghdad College campus for
the poor boys of the city. Plans were being formed for reunions
of various classes of alumni with discussion groups for the
Muslims and retreats for the Christians. Candidates were being
examined for the entrance into the new Jesuit novitiate. Fr. Guay
constructed two geodesic dome houses for the families of our
watchmen who patrolled the Al-Hikma campus night and day and
had given years of faithful service since the University opened.
Fr. Guay also submitted plans for a small chapel with a unique
design that featured three geodesic domes.

A synod of Chaldean Bishops held at Baghdad College

f Some imaginative and creative undertakings 22 9

Increase in alumni activities

In the late sixties, on their return visits to the Fathers, the
alumni spoke of the hardships and setbacks in facing the many
difficulties and problems of everyday life in Iraq. They spoke of a
need not only of Jesuit encouragement but that of their former
classmates to fill the lack of intellectual and spiritual stimulation.
The students felt that they left school at an age too immature to
carry out the principles and ideals they learned by themselves but
would be helped greatly by continual contact with the Fathers and
older alumni. They organized a program at regular intervals of
meetings and activities for alumni. They would be broken down
into groups according to age and profession and whatever Jesuits
were familiar with a certain group would devote their time and
energy to that group, be it medical or engineering students, or
graduates of a certain class.

Opening the Novitiate

Each year several of our graduates expressed the desire to
become Jesuits, but parental opposition proved to be too much for
the young men. Their desires were frustrated by parents who
were justifiably apprehensive about their sons being moved to
another country 8000 miles away and foreign to their own. There
had been no Iraqi Jesuit vocation since 1956 and only six Jesuit
vocations in the 37 years of the mission. Part of this parental
opposition arose from the parents' desire that their son add to the
prestige of the family by becoming a doctor or engineer.

More often, however, a genuine concern for the welfare of the
boy prevented consent. Parents feared they would not see him for
seven years; that he was not old enough for such a sudden change of
culture and environment so different from their own; that if he
left the Jesuit Order in America, he would be too ashamed to
return to his family in Iraq; that seminarians have a subnormal
and arduous life.

To confront these objections the Fathers decided that same
year, 1967, to start a Jesuit Novitiate in Baghdad. It began the
following year in September 1968 at the Superior's residence of
St. Joseph in the middle of Baghdad. The idea was that the novices
would be separated, but not distant from their parents; that they
could receive their early training amid the environment in which
they would later work and in accordance with the decrees worked
out by the Thirty-First Jesuit General Congregation (held in
1965-1966). [A General Congregation is a deliberative body of
Jesuits chosen as representatives of all the Jesuit provinces
throughout the world.]

Jesuit Novices could keep up social contact with their

230 Q Chapter 9 An Auspicious 35th Anniversary

contemporaries and at the same time study Arabic and take on
Novitiate programs more suited for their future apostolate in this
country. Most especially their life would be seen as a dignified and
happy life and so might well act as a catalyst for future vocations.
In its first year when one novice had plunged himself into the
program with enthusiasm, many of the objections voiced before
the project was undertaken evaporated. Anti-American feelings
had hampered such efforts so it was remarkable to get the
Novitiate started at all in those trying times.

Fr. John McCarthy directing the choir

On January 5, 1968 a decision was made to open a Novitiate
and Fr. Morgan was sent to explore oriental Jesuit Novitiates in
Bombay, Hong Hong, Taiwan and Japan. On September 5, 1968 at
the age of 18 Steve Bonian came accompanied by his father and
sister to start his novitiate (the superior's residence) at Rawaf
St. in Bettaween. Steve was Chaldean and was born in Iran while
his two sisters, Svetlana and Maristella were born in Iraq. He
began his long retreat the next day at Sulaikh. During the
Novitiate he studied Arabic and theology at Al-Hikma, took
Chaldean lessons and did pastoral work at the Cathedral in
Bettaween.

On June 26, 1969 Steve Bonian left Baghdad with Fr. Morgan
and went to Bikfiah to finish his first year. In September it was
decided that he go to Ireland to finish his other year of the
novitiate. He pronounced his vows a year later and was ordained

f Some imaginative and creative undertakings f

231

February 27, 1982 in the Chaldean, Maronite and Latin rites at
the Maronite church in Jamaica Plain, MA. He is now doing
pastoral and catechetical work in Jerusalem where he lives at the
Pontifical Biblical Institute in Jerusalem.

I

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Opening day of school began with Mass for all Christians

Oriental Institute

On July 4,1968 in a quiet ceremony, Fr. Richard McCarthy
laid the corner stone for the Oriental Institute. It was to be built
by Fr. Guay with funds donated by the Gulbenkian Foundation and
was expected to be completed by the end of the 1 969 Summer.

The Oriental Institute was the dream of Fr. McCarthy who
planned each detail, composed a convincing rationale for it and
found a way to make it happen. It was meant to be an integral part
of Al-Hikma University with the same general objectives proper
to every true university: the communication, diffusion, and
enrichment of human knowledge with a view to equipping the
student to live as rich and fruitful a life as possible, both as an
individual human person and as a member of a particular society
which has a definite role to play in the perfecting of the larger
society which embraces the whole human person.

The Oriental Institute had for its principal objective the
promotion of inter-cultural understanding, esteem, and
cooperation. East and west can meet on cultural and intellectual
levels for mutual enrichment and profit. The entire work of the
Institute would help to achieve this through the medium of special
lectures, conferences, seminars, and meetings both local and

232

Chapter 9 An Auspicious 35th Anniversary

regional. It would work toward undergraduate and graduate
training in the various fields of study; training in methods of
research and finally publications of the results of research
projects.

This year gave all the Jesuits and their colleagues a warm
sense of self confidence because of all the reasons noted above: the
struggle for survival and disruptive suspicions seemed to be a
thing of the past. Both schools had grown beyond expectation and
wonderful opportunities in a spiritual and scholarly direction,
ecumenical work especially with the varied Christian Churches,
religious vocations and the lay volunteer program were all
tremendously encouraging.

As it turned out this year was merely the calm before the
storm.

The last building started by the Jesuits: the Oriental Institute shown
on a postcard sent by Fr. James Larkin to his sister Helen

T

Chapter 10

Expulsion and Dispersion

'Every sincere person ought to be more ready to give a favorable

interpretation to an other's obscure position than to condemn it.

from: The 'Presupposition of St. Ignatius Loyola in his Spiritual 'Exercises

Preliminaries

On November 25, 1968, the 28 Jesuits working at Al-Hikma
University were expelled from Baghdad after being given only five
days to get out of the country. In spite of threats, hundreds of
students came to the airport to bid farewell to the Fathers in a
tearful departure. Nine months later the other 33 American
Jesuits were expelled from Baghdad College. Both schools were
"Iraqized". This was a new word for the Jesuits and indicated that
the Iraqi Government took control of the schools without
compensation and without claiming ownership. The Jesuits'
property of 193 [168 + 25] acres with 14 major buildings
including the contents of two libraries and seven very modern
laboratories were taken over by the new Baath Socialist
Government whose ideology prohibits private education.

Still, Muslim professors from Baghdad University pleaded,
although in vain, with Iraq's new President "You cannot treat the
Jesuits this way: they have brought many innovations to Iraqi
education, and have enriched Iraq by their presence." The closing
of these two celebrated landmarks ended the 37-year Jesuit
Mission in Iraq, an effort of 61 Jesuits, 14 lay volunteers, 70
Iraqi educators and many American benefactors.
Two things happened in the previous year that led to the expulsion

234 0 Chapter 10 Expulsion and Dispersion

of the Jesuits: the 1967 June War between the Arab states and
Israel and the coup d'etat that brought the Baath Socialist Party
into power in July, 1968. The Arab states were aware of
American aid to Israel during the war which included air cover as
well as very advanced technology and so they justifiably placed
much of the blame for their humiliation on the American
Government who provided so much of the modern weaponry and
technical training. Many vituperative statements against the
United States were made by the media in Iraq as in other Arab
states.

The American Embassy personnel, perhaps a little jittery
recalling the '58 coup in which four Americans died, gathered
together most American residents, probably about 800, and left
Baghdad for Teheran in a convoy of cars and trucks about 3:00 a.m.
on June 9th, while the war was still going on. Six days later, as if
to put the best face on the American exodus, the Iraqi Government
issued a decree ordering all Americans expelled. It is interesting
to speculate on the direction the Government of Iraq might have
taken if the Americans had not fled.

The Jesuits continued to operate their two schools but many of
the ambitious plans mentioned earlier had to be abandoned and for
the following year the Jesuits kept a low profile. The number of
applicants for Baghdad College, however, increased rather than
decreased, indicating that the people saw no incongruity in these
American Jesuits continuing to run schools in Iraq.

About this time a concern over spies arose due in part to an
elaborate plot which resulted in Israel receiving an Iraqi MIG-
21, thereby embarrassing Iraq in the eyes of Russia. A more
telling reason for this concern, however, were the activities of
Kol Israel, "The Voice of Israel", a daily radio broadcast beamed to
Iraq in Arabic and heard by many Iraqis.

Each night Iraqis would hear their government ridiculed.
Scattered among the news items were many taunts directed at Iraqi
Government officials indicating an elaborate spy operation in
Iraq. "We know your helicopters are along the Army canal." "We
won't bomb you until you get a decent air raid warning system."
This referred to Iraq's calamitous attempts at blackouts which
were abandoned because they had caused considerable damage.
"You should be careful about elevator capacities" referred to an
attempt by the army to mount an anti-aircraft gun on top of a
20-story building at the University of Baghdad. As soon as it was
placed on the elevator, the gun and the elevator plunged into the
basement.

Once Kol Israel broadcast the answers to the government
secondary school exams the night before the exams were to be

f Preliminaries f 235

administered. How, reasoned the Iraqis, are the Israelis getting
this information? The Iraqi Jews could see no humor in the Kol
Israel's mischievous broadcasts because they became the victims
of an extensive spy hunt and almost all Jewish students were
denied access to the government-run University. Al-Hikma,
however, admitted qualified Jewish students as long as they were
Iraqi citizens, since all citizens, Muslim, Christian, or Jew, by
law were entitled to education, public or private.

The two 1968 July Revolutions and the events
that followed them

After a relatively peaceful school year in 1967-68, things
had begun to look better in the Summer of 1968 when the second
decisive event took place. On July 17 a coup d'etat succeeded,
bringing to power a regime considered to be moderate. Nasir Al
Hani became the Foreign Minister of this new regime. He was a
good friend of Fr. Richard McCarthy who had previously invited
him to give the principal address at the Holy Cross Convocation in
Worcester, MA. on March 20, 1967 when Fr. McCarthy received
an honorary Doctorate. (Nasir was assassinated in Baghdad on
November 11, 1968.)

But this new government was ousted when it was only a few
weeks old on July 30 by another revolution which brought the
Baath Party to power. The Baath were part of the 17 July coup,
but seized control once the coup succeeded. They had been in power
in 1963 for nine months, only to be overthrown in a bloody coup.
The Baath Party was opposed to private education in any form -
including Muslim private education. Article 45 of the Constitution
of the Baath Party concerns the Party's policy on education stated:
"Teaching is one of the exclusive functions of the state. Therefore,
all foreign and private educational institutions are abolished."
From the outset the Iraqi Government promised to "neutralize
Israeli aggression and rid Iraq of spies". So the pace of the spy-
hunt picked up. Meanwhile, the Teachers' Union, a small
organization of secondary school teachers, attacked Al-Hikma on
TV and in the press, requesting the government to get rid of
vestiges of imperialism like Coca Cola, miniskirts, the Beatles
and Al-Hikma, but not necessarily in that order.

It did not take the government long to act. On September 19th
a special committee representing the government came to the Al-
Hikma property and announced to the Dean Fr. Joseph Ryan and to
the Superior of the Jesuit Mission, Fr. John Donohue, that Al-
Hikma had been "Iraqized". At the time, Al-Hikma's President Fr.
Mc Carthy was attending an international conference of Catholic
Universities at Kinshasa in Africa.

236 r0' Chapter 10 Expulsion and Dispersion

The text of the September, 1968 decree which the committee
presented follows, translated from the original Arabic.

1. In view of the fact that those in charge of the Administration
of Al-Hikma University are aiming at things which are not
consonant with the patriotic and national interests, and since
necessity enjoins the Iraqization of this institution and giving
it a sound educational orientation, the Council of the Command
of the Revolution has decreed that the responsible quarters
take the steps necessary for Iraqizing it and placing it under
the supervision of the Government directly in all respects.

2. Doctor Sa'ad Abdul Baqi Er-Rawi is appointed Acting
President of the aforementioned University.

(signed) The Council of the Command of the Revolution

No names were signed but this council ostensibly had the
supreme power in the country. It consisted of five military men:
Ahmed Hasan Al-Bakr (President of the Republic and Prime
Minister), Salih Mahdi Ammash (Minister of the Interior),
Hardan Al-Tikriti (Minister of Defense), Sadoon Al-Ghaidan
(Commander of the Republican Guard), and another general who
was the Commander of the Baghdad Garrison.

During their visit this special committee indicated that the
government would administer the school, and no compensation
would be given since it would still belong to the Iraq-American
Educational Association (the name of the Jesuits' legal
association). The only reason given for this action was that Al-
Hikma had "deviated from the aims of the revolution," but no one
would explain how Al-Hikma "deviated". Safes and filing cabinets
were all sealed and guards were placed. The Jesuits, they said,
could stay and teach if they wished, but the government would
appoint a new Iraqi president and a new Dean for Al-Hikma.

The newly appointed Acting President of Al-Hikma, Dr. Saad
Abdul Baqi Er-Rawi, reflecting the Baathi credo, spoke in an
interview published in the weekly Alif-Ba (#15 October 2,
1968, pp. 3-4). Although inside the front cover of this issue was
a photo of the Jesuit residence with a cartoon of an armed Uncle
Sam in an academic robe pulling strings of a turbaned Arab holding
a diploma, the words of the designated president, Dr. Sa'ad
indicated the very opposite viewpoint. Here is a section of his
remarks in translation.

Please know that Iraqization is not nationalization, because
nationalization means the transfer of ownership from the
private sector to the public sector. But Iraqization is a purely

f The 1968 July Revolutions and events that followed f 237

administrative measure which has for its aim the placing of
the institution under direct Iraqi administration and
supervision. This means that Al-Hikma University will
remain the property of the Iraq - American Association, and so
the ownership of it will not be transferred to the Iraqi
Government as the result of Iraqization.

I would like it to be understood that the intention was not to
direct any accusation, especially against the religious men
working in the University. The whole matter is confined to the
fact of their being foreigners. Because of this they are unable
to understand the stage at which our nation is living, nor can
they comprehend our national problems and our struggle with
imperialism and Zionism, nor are they favorable to our
strivings and aspirations. Instruction is one of the most
important factors which form the personality of the
individual. Hence to leave it in their hands was something
undesirable, (from the N. E. Province archives, file #510)

He went on to claim that more poor students would be able to
attend this "rich man's school" which charged ID 120 (S420)
annual tuition. He insisted that Al-Hikma as well as the state
University had been deficient in the matter of national studies but
that this would be remedied.

Of course the Fathers formally protested the decree as well as
the reasons given for the "Iraqization" of Al-Hikma. But they
decided to try to cooperate with the new Acting Fresident and to
open the scholastic year according to schedule.

After the war of the previous year. Fr. John Donohue.
anticipating problems of survival, had requested a Jesuit visitor
from the Curia in Rome to help search for reasonable options in
order to keep the Jesuit Mission open. One plan, for instance, was
to exchange the men in the Baghdad Mission for men in another
mission run by a nationality not considered hostile to Iraq.
Another was to bring as many Arab Jesuits to the Baghdad Mission
as possible from Lebanon. Egypt and Syria. As it turned out. the
Baath Government was determined to "Iraqize" all private schools.
no matter who was running them. And the government did the
same to the other private schools in Iraq including Muslim private
schools whether they were owned by foreigners or Iraqis just as
the Syrian Baath had done in Syria.

The Jesuit Community conducted frequent meetings trying to
work out the best way to live with the Baath Regime and also to
determine how best to handle the harassment by hooligans sent to
the campus by the National Student Union. This harassment lasted
from the time of the "Iraqization" to the time of the Jesuit

238 Cl Chapter 10 Expulsion and Dispersion

departure later on. For instance, on one occasion 15 bus loads of
students were brought to the campus to hold an anti-American
demonstration. In the face of Jesuit objections the new Iraqi Dean
re-admitted 15 students who had been dismissed the previous year
for disciplinary reasons. They formed a cadre which would
intimidate the other students into joining rowdy behavior meant to
disrupt classes on the campus. One member of the Baath Party
came to the school and attempted to get his friend registered - at
gun point. During this time the atmosphere was very tense, but
the Jesuits, lay faculty and students, did not suffer bodily harm,
just indignities.

Fr. Crowley recounts an incident indicating how well the Al-
Hikma students behaved in this stressful situation.

One day many Baghdad youth invaded the Al-Hikma campus,
disrupting classes and shouting anti-Israeli and anti-
American slogans. The Jewish students were especially
apprehensive and most managed to escape over the back wall. A
group of Al-Hikma Muslim students made themselves
responsible for the remaining Jewish women. They escorted
them all into the women's' lounge and posted themselves guards
at the doors, assuring the women that they would allow no
demonstrator to bother them. "They'll have to fight us before
they reach you." Fortunately the demonstrators by-passed the
lounge, but the incident speaks volumes about the courage and
loyalty of the Al-Hikma students. (Fr. Charles G. Crowley)

On October 10 a new "President-Delegate" of Al-Hikma had
been named, Dr. Fadhil Husain Al Ansari, with a Ph.D. from
Indiana University who taught history at Baghdad University. Dr.
Khalil Hammash, Ph.D., from the University of Chicago was named
Secretary-General of Al-Hikma. These appointments were
announced over Baghdad Radio and published in the newspapers but
nothing was officially communicated to the Jesuits. The Jesuits
had many conversations with the new President and the
Secretary-General. Two things were at the top of their agenda:
the case of the student expelled for disciplinary reasons who was
using every means to gain re-admission and the project of the new
Al-Hikma statutes which were being prepared for the approval of
the Council of Ministers. The Jesuits were excluded from any
discussions in preparing these statutes.

On October 24, 1968 Fr. McCarthy addressed a letter to the
members of the Revolutionary Council to assure them that the
Jesuit intentions had always focused on the best interests of Iraq

T The 1968 July Revolutions and events that followed f 239

and to challenge the government's takeover of the university. Here
follows Fr. McCarthy's English translation from his original
letter in Arabic.

To: The Esteemed Council of the Commands of the Revolution
Subject: The Situation in Al-Hikma University
Greetings and salutations: I am sending this memorandum to
you in my own name and in the name of all the Jesuit Fathers
working in Al-Hikma University, of whom I have the honor to
be the ecclesiastical and spiritual Superior. I am doing this,
because we do not wish that you should be unaware of our
present situation, which is the consequence of the events
related to Al-Hikma University that have transpired during
the past month and a half.

1. On last Sept. 12th, the esteemed Council of the Command of
the Revolution issued a Decree Iraqicizing Al-Hikma
University and appointing Dr. Saad Abd al-Baqi al-Rawi as the
Acting President of Al-Hikma University. This Decree took us
by surprise, since it was issued without any previous
knowledge on our part, and without its being preceded by any
discussions between us and the authorities. Moreover, this
Decree grieved us, since it ordered the Iraqization of Al-Hikma
University "because those in charge of the administration of
Al-Hikma University are aiming at things not consonant with
the national and patriotic interests", and because "necessity
requires the Iraqization of this institution and giving it a sound
educational orientation". These words contain an aspersion on
our personal integrity, our professional competence, and the
sincerity of our intentions.

2. On Sept. 12th a Committee composed of Dr. Saad Abd al-
Baqi al-Rawi and others came to Al-Hikma University to carry
out the Administrative Order, DG 1950, of Sept. 12, 1968.
We took advantage of the opportunity to ask for certain
necessary clarifications. They informed us orally that the
Decree would not affect our legal Association, and that the
Government was desirous that the Fathers remain in the
University and that the school year be begun as usual.

3. On the same day we indicated several points, of which the
following are the most important:

a) We protested first of all against the Decree's being a
complete surprise, without any previous warning or
discussions - a fact which surprised us then, and which
continues to amaze us. We also protested against the charge
asserting that we were aiming at things not consonant with the
national and patriotic interests. If such were the case, logic

240 O Chapter 10 Expulsion and Dispersion

would require of the Government that it should not allow the
Fathers to remain in the University, but that it should expel
them from the country. On the other hand, if the Government
was desirous that the Fathers remain in the University, this
desire would indicate that the Government did not really
believe that the Fathers were aiming at things not consonant
with the interests of the nation. In this case, the charge would
be meaningless, and it ought to have been annulled according to
the dictates of truth and respect.

b) We explained that the Fathers had always wished to work
for the good of Iraq, and that they would never cease desiring
that, so long as it remained possible. And we called attention to
the fact that we did not come to Iraq as individuals, but as a
religious group subject to our Superiors here and in Rome.
Therefore, our attitude towards the Decree Iraqicizing our
University would be formed in accordance with the wishes of
our Superiors. And their wishes would depend on their
knowledge of the conditions defining our university work, and
the legal expression of these conditions, and the guarantees
which would be given by the Government of Iraq. In the
meantime, we would be prepared to continue the university
work asked of us.

c) We requested an appointment with the President of the
Republic of Iraq, and an interview with the Minister of the
Interior. Our regret has increased, since we have thus far been
unable to obtain the appointment or the interview, and it
seems to us that the hope of doing so is very slender indeed.

d) We called the Committee's attention to the fact that the
Jesuit Fathers came to Iraq in 1932, not on their own
initiative, and not to found a foreign institution independent of
the will of the people and the control of the Government, but
simply because they had been sent by the Pope in answer to the
repeated request made to the Vatican by the Iraqi Catholic
Patriarch and Bishops. The fact that the Fathers were of
American nationality had no special meaning other than that
the need was for Fathers who knew English, and that some of
the Fathers of the New England Province of the Society of Jesus
were able at the time to undertake the educational work
requested. And what admits no doubt whatever is that the
Fathers, from the day of their coming to Iraq to this very day,
have never meddled in political party or sectarian matters.
Moreover they have always been supporters of just Arab
causes, and in particular, they have defended, and continue to
defend, the Arabs' position and rights regarding the question of
Palestine. As for Al-Hikma University, we set about founding

f The 1968 July Revolutions and events that followed f 241

it only after we had obtained the approval of the Ministry of
Education, expressly stated in the official letter, No. 15020,
dated May 5th, 1955.

e) It was inevitable that we should mention the lying
statements and ugly slanders which have appeared in some of
the local newspapers during the past year, and which contained
disgraceful attacks and disgusting insults directed against Al-
Hikma University - its Administration, Faculty, and student
body. And we seize this occasion to deny completely what had
been said and written against us. At the same time we place on
record our astonishment at the fact that such false statements
and baseless accusations were published in newspapers subject
to the Government's supervision and censorship.

f) With reference to the Government's natural desire to
supervise university instruction, we reminded the Committee
that we had always acknowledged it in word and deed. You must
be aware that we agreed to the principle of supervision more
than a year ago in our meetings with representatives of the
Supreme Council for Universities and in the letters which we
addressed to that Council.

We put into effect in our University a number of suggestions
given to us by the Council, and we have always been ready to
cooperate with the Council and with responsible authorities.
Hence we were surprised that the Decree Iraqicizing our
University was issued without our being informed ahead of
time, and without previous consultations about the matter.

g) We explained in detail the case of two students who were
dismissed from our University seven months ago because of
their numerous grave violations of the University, not for
scholastic reasons, and not for political reasons, but solely for
disciplinary reasons having to do with their unbecoming
conduct, which we set forth in detail to the representatives of
the Supreme Council for Universities, and to Inspectors from
the Ministry of Education, and to the two Iraqi Presidents, past
and present, of the University.

We declared that we could not consent to the return of the two
students to the University, because their presence in the
University would stand in the way of teaching, learning, order
and peace, and create an atmosphere opposed to the best
interests of the University and its Faculty and its male and
female students. This has been confirmed by what the two
students did after their dismissal, and especially by the
conduct of one of them during the past five weeks. We have
repeatedly urged the authorities to help these two students to
continue their studies in another College, for their own good

242 0 Chapter 10 Expulsion and Dispersion

and for the good of Al-Hikma University.

4. Since the issuing of the Decree Iraqicizing Al-Hikma

University two events have taken place, each of them very

important.

a) On the ninth of this month (October) one of the two students
dismissed last year for disciplinary reasons came to our
University. He entered the Office of the Registrar of our
University, accompanied by two persons representing the
National Union of Iraqi Students. The dismissed student asked
the Registrar to register him as a student in Al-Hikma
University. The Registrar answered him, saying (and what he
said was true) that he did not have the power to admit and
register students, but that this power belonged to the
Presidency of the University. Thereupon one of the previously
mentioned two representatives took out a revolver, cocked it,
and brought it close to the Registrar's face and threatened that
he would shoot him if he did not register the dismissed student.
The Registrar continued to refuse. This event was witnessed
by the Registrar, and his Assistant, and one of the Jesuit
Fathers, who was standing near the armed representative. The
revolver was seen by other persons, a few minutes later, in
the office of the Secretary. This threat to a member of the
University's Administration in his own Office by a
representative of the National Union of Iraqi Students is an
exceedingly grave matter in our opinion.

We took the matter up with the Professor who was then the
Acting President of Al-Hikma University, and we asked him to
take the necessary measures to prevent those threatening and
armed persons from entering the University campus.
Otherwise, we could not be responsible for the safety of our
students, and our professors, and the members of our
Administration. We also informed the Directors of the
Security and the Police in Zafarania about the event and the
grave threat. We are very much surprised that, judging from
appearances, those measures were not taken. The three
persons mentioned have returned to the University a number
of times, and the dismissed student has continued to come to the
University almost daily.

b) The second event is that which took place on Saturday, Oct.
I9th. On Friday the 18th, the newspaper The Voice of the
Peasant published an announcement about a celebration to be
held by the National Union of Iraqi Students, in the building of
the University of Al-Hikma, on the occasion of the passage of
one month (actually it was 38 days) since the Iraqization of
Al-Hikma University. No one had previously informed the

f The 1968 July Revolutions and events that followed T 243

Acting President of Al-Hikma University about the holding of
this celebration. Had it not been for our learning by chance of
the previously mentioned announcement, we would have known
nothing about the celebration.

On Saturday, Oct. I9th, at least 15 buses came to Al-Hikma
University, some of them Baghdad University buses, and some
of them double-decker public buses. In the buses were
persons, some of whom were university students, and some
secondary school students. Among this throng, and also
actively participating in the celebration, were the three
students who had played their parts in the event of the
revolver, previously mentioned. It has also been said that a
number of those taking part in the celebration, from outside
our University, were armed. It was clear that a large number
of the students of Al-Hikma University had no desire to
participate in a celebration run in their University by
outsiders who had not consulted them about the affair.

We believe that these points may have escaped the notice of
the Member of your Council who addressed the gathering and of
the Minister of Youth, who was also present. We were happy to
have these two persons present, since we feel that their
presence was an important factor in assuring that the progress
of the celebration would not be marked by violent, and even
bloody, incidents. As for the demands presented by the
representative of the Student Union in his speech, and printed
in the issue of The Revolution for October 22, I single out for
special mention the second, which reads: "The restoration of
our comrades who were dismissed for political reasons to their
scholastic benches". Was this, I wonder, the real reason for
holding the celebration? In any case, I repeat once more, with
the utmost insistence and emphasis: There is no student who
has been dismissed from Al-Hikma University for political
reasons; whoever claims such a thing, claims what is
completely and absolutely contrary to the truth. With all
respect and frankness, we submit to you our opinion that it is
very strange that those responsible for the celebration did not
consult the academic authorities to whom the matter was of
concern.

5. There is another matter which gives rise to astonishment
and concern. The dismissed student, referred to above, has
come back to the University several times during the past
week, and he has bragged to some of our students that the
Council of the Command of the Revolution will issue a decree
ordering his re-admission to our University. We can only
regret intensely the conduct of this student and his use of the

244 C£ Chapter 10 Expulsion and Dispersion

name of the respected Council of the Command of the Revolution
to exert pressure on the authorities in our University, in
order to obtain something which he in no way deserves.
On Wednesday, Oct. 23rd, this student showed one of our
students a paper, claiming that it was a copy of a draft decree
which the Council of the Command of the Revolution was
intending to pass.

The Fathers have explained to the Acting President of Al-
Hikma University that the returning of this student to Al-
Hikma University would render their position very difficult,
and that, consequently, they could not see how they would be
able to continue their work in Al-Hikma University.
6. In view of all that has happened in and concerning Al-Hikma
University since the issuing of the Decree Iraqicizing our
University, and inasmuch as we have been unable to contact the
highest authorities, we have been forced to reconsider our
position and attitude. We were, and still are, desirous of
continuing our work in Al-Hikma University, a work with no
other goal than that of serving Iraq and its sons.

But the events mentioned, and our present circumstances,
have led us to doubt that the Government of Iraq firmly wishes
that the Jesuit Fathers remain in Al-Hikma University. We
have not noted, on the part of the Government, any positive
sign indicating such a wish, but all the signs have, up to now,
been negative. The difficulties which we are experiencing
disturb us profoundly. And in the light of the events
mentioned, we do not believe that the Administration of the
University, so long as the present state of things continues,
will be able to maintain order and to keep up the scholastic
level which must exist in any university worthy of the name.

In conclusion, I assure you that the Fathers wish this noble
country nothing but good. If I have spoken to you frankly, it
was because of my belief that you would welcome the honest
expression of the views of men of religion and learning who
have consecrated their lives to carrying on the lofty mission of
education. We respect you, as we respect all sincere citizens.
And we respect ourselves and our profession - and this is the
right and duty of every man.

Yes, we love this country and its people, and we appreciate
what we have encountered here of kindness, friendship, and
hospitality, which we shall never forget. We ask God Most
High to bless our dear Iraq and its dear sons with the best of
His favors and blessings in this world and the next. He is the
One Who hears and answers.

Please accept my sincere thanks and genuine respect.

T The 1968 July Revolutions and events that followed f 245

Sincerely yours,
Rev. Richard J. McCarthy, S.J.
Superior of the Jesuit Fathers in Al-Hikma University
Copy to each member of the Revolutionary Council

November 25, 1968 dismissal of Al-Hikma Jesuits

On Saturday the expelled student mentioned previously started
attending classes again. So on the following Monday, October 28
the Jesuits after careful planning and intense discussion, decided
to stop teaching and administering until the Iraqi Government and
Al-Hikma's Acting President could give them some assurance that
order would be restored sufficiently so that the academic year
could continue. They went "on strike" in their own school. The
Jesuit statement follows.

Notice To: The Faculty of Al-Hikma University

The Students of Al-Hikma University and their parents
Those working in the Administration
From this day (Monday, October 28, 1968), and until further
notice, the Jesuit Fathers are discontinuing their
administrative and teaching work in Al-Hikma University,
until they can consult the highest authorities and arrive at a
just solution of certain problems which are obstructing the
normal university life consonant with the best interests of Al-
Hikma University and the safety of its students.

(signed) The Jesuit Fathers of Al-Hikma University.

Their notice was posted around the school and was later torn down
by members of the Student Union. The Jesuits resumed their work
in the University after they had been assured that the problem
student would cause no more trouble because he had been officially
transferred to a government institution of higher learning.
On October 30 the security police of the government came to the
school with the names of "nine" Jesuits (actually eight since Fr.
Kelly's name had two versions) who were to be expelled from the
country. They were Frs. R. McCarthy, Kelly Frederick William,
Frederick William Kelly, Banks, Cote, MacWade, McLeod, J.
Larkin and Nash. No reason was given for the selection of these
men.

This action was protested vigorously. The safety and well-
being of the students was a serious Jesuit concern. On November
1, Fr. Joseph L. Ryan, S.J., the Academic Vice-President
presented the following letter to Dr. Fadhil Husain al-Ansari,
President Delegate of Al-Hikma University:

246 0 Chapter 10 Expulsion and Dispersion

Dear Dr. Fadhil:

A member of the preparatory committee of the Student
Union came to the Al-Hikma campus on 9 October, 1968, and
in the office of the university registrar pulled out a gun, held
it up to the head of the registrar and threatened to shoot him if
he did not register a student who had previously been dismissed
for academic reasons. The mere carrying of arms has been
forbidden by the civil authorities under severe penalties. We
wish to insist as strongly as possible that neither of these two
men should come to the campus of Al-Hikma University again.
We realize that you want the University to operate as smoothly
as possible. Therefore, you must share our deep concern over
the recent letter from the Residence Bureau notifying you that
nine Fathers are to terminate their residence in Iraq. How can
a professor, and especially a Dean, operate efficiently if he
expects that he may be sent out of the country in two weeks'
time? If you expect our cooperation, then you must be ready to
assure the psychological well-being of the faculty. It should,
of course, be clear to you that if these Fathers were to leave,
we could not continue our cooperation as a group.
Therefore, this matter should be investigated and cleared up as
soon as possible. We should like some clarification about the
reasons for the action of the Residence Bureau or at least an
assurance that the residence of these nine Fathers is definitely
restored and no longer in doubt.

We feel that unless these requests are met we cannot be sure of
the safety of the students on campus. Since parents send their
sons and daughters here because of their confidence in us we
feel that we must tell them when the campus in not safe and
allow the parents to act accordingly. We insist on this point
because we have the responsibility in this matter which we
cannot pass off to any one else.

We feel that it is your responsibility, as president, to call to
the attention of higher authorities the state of affairs which
has existed on the campus recently and to outline strongly and
courteously the conditions which are necessary for the proper
operation of the University.

We are confident that higher authorities who are responsible
for the Student Union will not accept that members of the
Union be allowed to bring shame on the Union by threatening to
shoot a member of the University staff who is carrying out his
duties in his own office.

We are confident that higher authorities responsible for
higher education are gravely concerned for the good order and

T The dismissal of the Al-Hikma Jesuits 11/25/68 f 247

discipline in their institutions, and for the respect and dignity
of the faculty and staff.

In view of all this, we feel that our attitude is a reasonable one
and that we can expect the full cooperation of all responsible
persons. In frankness, we should add that if the necessary
conditions cannot be provided, then we must reserve the right
to take whatever action we deem appropriate. It would be a
shame to have the school year further interrupted because of
non-academic problems which could easily be prevented.

Sincerely yours,
(Rev.) Joseph L. Ryan, S.J.

The next few weeks were spent in furious activity. Fr.
Donohue requested and received a hearing on November 20 with
the President of the country, Ahmed Hassan al-Bakr, and
presented a request that the order be rescinded for lack of charges.
At the meeting Fr. Donohue together with Fr. McCarthy pointed
out that President Bakr had earlier stated that he wanted the
Jesuits to stay and work in the university. They insisted that the
Jesuits had no other desire than to serve this country as they had
done for 36 years, but their protestations of the innocence and of
the innocent intentions of the Jesuits were to no avail. They left a
written statement of their position with President Bakr.

Mr. President, I would like to assure Your Excellency that we,
the Jesuit Fathers, desire most sincerely to serve this beloved
country in the future as we have tried to do ever since we came
to Iraq 36 years ago. We shall always be ready to cooperate
with the authorities in carrying out the educational mission
entrusted to us by our Superiors in the Vatican in response to
what had been requested by the Iraqi Christian hierarchy and
approved of by the chief Muslim authorities.

(signed) Rev. John J. Donohue, S.J.,

Superior of the Jesuits in Iraq

Rev. Richard J. McCarthy, S.J.,

President of Al-Hikma University

The President replied that his hands were tied because the
whole matter was the affair of the Minister of Interior General
'Ammash who was responsible for the security of the country.
General 'Ammash had given the expulsion order but was now out of
the country. Some of the educators at the Government University
tried to intervene, but to no avail. All possible efforts were made
to get the order of expulsion rescinded but these were in vain since
no one was able to obtain an appointment with the Minister of the

248 :0' Chapter 10 Expulsion and Dispersion

Interior. After much discussion and deliberation, and after
weighing all the possible consequences, the Jesuit Community
presented the following memorandum to Dr. Fadhil Husain al-
Ansari, President Delegate of Al-Hikma University, on the
morning of November 21. It once again stated that the Jesuits
would not work in an environment that they considered dangerous
for their students and so disruptive that learning was impossible.

MEMORANDUM: To: Dr. Fadhil Hussein Al-Ansari
President-Delegate of Al-Hikma University

11/21/68
Dear Doctor Fadhil:

The day-to-day operation of Al-Hikma University has depended
on the Jesuit staff. They have worked very hard and very
conscientiously at their jobs, in spite of the mounting
difficulties they have encountered during the past two months.
Now, however, the order commanding the expulsion of eight
Jesuit Fathers from Iraq, among them two Deans, renders it
practically impossible for the Jesuit Fathers to assure the
efficient functioning of Al-Hikma University. Therefore, we
are compelled, with much regret, to suspend our academic
work in Al-Hikma University until some reasonable and
acceptable solution can be found, not only to this problem, but
also to the other major unresolved problems.
We have tried unsuccessfully to find a solution. But the real
responsibility for finding a solution rests primarily and ex
officio on you, as the President of Al-Hikma University. If
you can find a solution, we shall be happy to discuss with you
the conditions under which we shall be able to resume our
work in the University.

We think that by this time you understand our position. We
are a group dedicated to educational work, and we have no
political ties. The expulsion of eight Jesuit Fathers for
undisclosed reasons places all of us Jesuits in jeopardy and
immediately creates an intolerable climate of doubt, suspicion,
and anxiety, which makes it psychologically impossible to do
efficient and fruitful academic work. We know that no serious
charges can be proved against the eight Jesuit Fathers who
have been ordered to leave Iraq. Hence we have no assurance
that the remaining Fathers will not be expelled next week, or
next month. This uncertainty and this fear of arbitrary and
unjust expulsion are major and insurmountable deterrents to
worthwhile educational work.

We have consistently expressed by word, and proven by action,
our sincere desire to cooperate with the responsible

f The dismissal of the Al-Hikma Jesuits 11/25/68 f 249

authorities and to render service to this country and its young
men and women. Yesterday the President of the Republic of
Iraq told Fathers Donohue and McCarthy that he desired and
welcomed our cooperation.

On our part we can do no more. We respectfully submit that it
is now up to you, as President of Al-Hikma University, and to
the higher quarters concerned, to take those measures which
will make it possible for us to cooperate with you in the noble
work of higher education.

Very sincerely yours,
The Jesuit Fathers of Al-Hikma University

This memorandum produced an immediate reaction. On the
campus neither the faculty nor the students went to class, out of
solidarity with the Fathers. It was, after all unusual for the
Jesuit Fathers to go on strike in their own school, but they had no
other option. On the other hand the Minister of the Interior
(previously unavailable) was contacted by phone within a quarter
of an hour. Dr. Fadhil explained the situation to him. It was
reported that the Minister became angry and forthwith ordered the
expulsion of all the Al-Hikma Jesuits from Iraq. Within a half-
hour the Director of the Residence Department came in person to
the University. Those not already under order of expulsion were
informed that they too would have to leave the country by
November 25. The Papal Nuncio and the Belgian Ambassador,
representing the U.S. interests, tried to make representations, but
their efforts were unavailing.

A list of the names of the Al-Hikma Jesuits was sent to the
Jesuit Community with orders for all Jesuits to leave the country.
It is curious that the lay volunteers were never mentioned then or
after. The Baghdad College Jesuits, 15 miles away, were not
mentioned in the expulsion order except for Fr. MacDonnell who
taught in both schools. When Fr. Donohue pointed this out to the
government officials he was allowed to stay and teach at Baghdad
College for the coming year. Fr. Donohue found his own name on
the dismissal list but insisted that it be taken off since he was the
Superior of the Jesuits in Iraq. Dr. Fadhil removed his name and
he remained in Iraq.

A hurried inventory was made by the Jesuits of their
equipment, furniture, books and other belongings in all five
University buildings. This was signed by the newly appointed
Iraqi President of Al-Hikma University, Dr. Fadhil Husain Al
Ansari, in the presence of the Apostolic Nuncio, to make clear that
the property, books, equipment and furnishings were being taken
from the Jesuits against their will. No recompense of any kind

250 0 Chapter 10 Expulsion and Dispersion

was ever given for the buildings which they built, the equipment
which they bought or whatever personal belongings which they
could not take with them and had to leave behind.

The day of departure was November 25th. There were 23
Jesuit leaving that day and 5 had already departed. The Al-Hikma
students had been warned by the Student Union that any student
who went to the airport to see the Fathers off would be physically
harmed. In spite of this threat about one third of the student body
did come and some were physically harmed afterwards. The scene
in the air terminal from 5:00 a.m. to 10:00 a.m. was like a wake,
in spite of the large number of people there. One of the students
gave a speech to the Fathers expressing the gratitude of the student
body and their sorrow at the turn of events. Lufthansa held up a
plane for 20 minutes to give the students and teachers time to bid
each of the Fathers farewell.

Thus the 28 Jesuits, 2 other religious and 6 foreign lay
volunteers left Al-Hikma and Iraq.

In January 1969, Fr. Donohue wrote from Baghdad to the "Al-
Hikma Jesuit exiles".

No matter what happens, we will all have the consolation of
having tried our utmost to cooperate with a difficult situation
in order to continue our service here. On the Wednesday after
you left, Dr. Fadhil sent me a letter thanking the Jesuits for
the outstanding educational work they had done for the sons and
daughters of the Iraqi people. That was very gratifying to know.
Christmas was pleasant enough. People visited us as usual and
everywhere I visited the conversation was on Al-Hikma. None
of the Christians can put it out of their minds. Of course, many
hope that somehow you could all come back. But I think there
is very little foundation for their hopes. I think that the Jesuit
Al-Hikma they knew is now consigned to its own Camelot. By
the way, the ending of Camelot is hauntingly appropriate:

Each evening from December to December
Before you drift to sleep upon your cot

Think back on all the tales that you remember of Camelot.

Ask every person if he's heard the story
and tell it strong and clear, if he has not,

That once there was a fleeting wisp of glory, called Camelot.

There are many people here telling the Al-Hikma story "strong
and clear". It seems that many regard me as the remnant of
Al-Hikma and when I was down there after your departure,
working on the inventory, many would come running up to talk
and to inform me that I was a symbol of what had been. At first

The dismissal of the Al-Hikma Jesuits 11/25/68 T 251

they were hoping that all the Jesuits were standing on the
border of Lebanon, waiting for a signal to return. Now they
take a more realistic view. (Fr. Donohue)

Last picture of the Al-Hikma Jesuit Community taken 11/22/68

'68-'69 school year at Baghdad College

The Jesuits at Baghdad College were subjected to attacks in the
press similar to those of Al-Hikma, with about the same absence
of subtlety. As is evident in the following quotation, the
accusations reflect an understandable frustration with the
American Government's uneven policies toward the Arab countries
and in lieu of American politicians the American Jesuits were
singled out. They were after all the only Americans left in Iraq
and they were very visible. A few years previously there were
almost a thousand Americans.

Translation from THAWRA 12/21/68

Al-Hikma University and its sister institution, Baghdad
College continued to be institutions of cultural imperialistic
radiation that reflected imperialistic notions. They also
continued to be spying networks working for the C.I. A. and
Israel. Now that the Revolution has accomplished much
through revolutionary constructiveness and alert
destructiveness, Baghdad College still stands in the way of the
immortal revolution as a stumbling block and an imperialistic
foothold in which minds that try to thwart the course of this
revolution and call for the return of imperialism have made

252 C5; Chapter 10 Expulsion and Dispersion

nests for themselves. It is your duty to carry the shovels of
destruction to shatter the foothold of cultural imperialism
represented by Baghdad College.

The Jesuit Fathers' involvement in politics ranged from
minimal to non-existent as is illustrated in the story of Fr. Guay's
introduction to Nouri es Said at a party in the early days of
Baghdad College. Nouri es Said, of course served as Iraqi Prime
Minister in many governments over many years. "And what do you
do for a living?" asked Fr. Guay. "I work for the government"
replied Nouri es Said. In January of 1969 Fr. Belcher had a
similar encounter.

I was the Minister of Baghdad College. I had to bring the widow
and children of one of our cooks who died of tuberculosis to the
hospital for precautionary x-rays. As I was sitting in the
Doctor's office, three men came in, two of whom I recognized.
One was a Palestinian psychologist and the other a Baghdad
College graduate who was a prominent neurologist. The third
man I failed to recognize but this third man was the center of
attention. He looked at me and asked the doctor who I was. The
doctor identified me as a Jesuit from Baghdad College. The man
asked if I were American and I said I was. He then told me that
all teachers at Baghdad College would be Iraqis next year
because all Jesuits would be traveling like the Jesuits from
Al-Hikma. At this the three went out to another room and then
I asked the Doctor who the man was. I was told that this was
Salah Mehdi Ammash, Deputy Prime Minister and Minister of
Interior who expelled the Jesuits from Al-Hikma University.
From then on I knew our time was short lived. (Fr. Belcher)

September 30, 1969

The 28 Jesuits were expelled from Al-Hikma on November
25, 1968. It was not until August 24, 1969, nine months later,
that the 33 Jesuits of Baghdad College were dismissed. The
Minister of Education sent his gratitude to the Baghdad College
Jesuits saying, "Baghdad College has rendered outstanding service
to the youth of Iraq for forty years." As in the case of Al-Hikma,
very little publicity was given. Some thought that the two schools
were closed at different times to minimize adverse publicity for
the regime.

An article appeared shortly after the dismissal in the Jesuit
Mission Magazine, written by the editor, Winter 1969, pp.. 7-8.
This is an abbreviated version of the original article.

f The dismissal of the Baghdad College Jesuits 2 53

Baghdad Diary -- Last Entries

In late August 1969 the Iraq Government summarily took
possession of Baghdad College giving the Jesuits no explanation.
The 33 Fathers were ordered to leave Iraq within three days.
This followed, by nine months, the expropriation of Al-Hikma
University and the expulsion of the 28 Jesuits there. The
following are excerpts from the record of the final days of the
Baghdad Mission.

August 18-Fr. Yusuf Seferta, S.J., the Iraqi Principal of the
school, was formally summoned to the Intelligence Bureau for
questioning by an assistant officer. The atmosphere was quite
cordial. The basic question was: "Why can't Iraqi teachers be
substituted for the American Jesuit Fathers?" Before the
questioning began the interviewer told Fr. Seferta, "Baghdad
College is an excellent school; but the government intends to
Iraqicize it."

August 24--Seven security officers and police officers came
to the Jesuit residence to inform the Rector, Fr. Carty, that
they had been sent by order of the Minister of the Interior to
seal the school buildings and to take the keys. When Fr. Carty
asked for an official paper or documents, they refused and
merely reiterated that they were an official committee sent to
close the school. After the departure of the officers, we
immediately notified the Papal Nuncio, the Chaldean Patriarch
and the Belgian Ambassador (who represented U.S. interests)
about what had happened. The next day all three went
separately to the Ministry of Interior, but in vain.

One of the last photographs taken of the Baghdad Jesuit Community

254 CI Chapter 10 Expulsion and Dispersion

August 25--An officer from the Residence Department came
with an order from the Director General of Nationality which
stated that all the American Jesuits were to leave the country
within three days. The following day both the Belgian
Ambassador and the Papal Nuncio visited the Foreign Office to
protest against this sudden forced exodus.

August 27--The extension request was approved, which
means the American Fathers can remain in Iraq until about the
7th of September. The Chaldean Patriarch, visited the
Assistant Minister of Interior (the Minister is in the North) to
ask for an explanation of the closure of the school and the
expulsion of the American Jesuits. When His Beatitude asked
about the status of the two Iraqi Jesuits, Fr. Seferta, Principal
of the School and Fr. Burby, Assistant Principal, the Assistant
Minister expressed surprise. He was not aware of any Iraqi
Jesuits. When the Patriarch inquired about the disposition of
the Fathers' property and the possibility of turning it over to
another all Iraqi Christian Association, the Acting Minister
said this would not be possible. There has been absolutely no
mention of any of this in the news media.

August 30--Fr. Seferta had an appointment with the
Minister of Education. The Minister, who seemed quite
embarrassed, knew nothing about the closing of the school and
the forced exodus of the American Fathers. Fr. Seferta
submitted two requests: that he and Fr. Burby be allowed to
remain as Principal and Assistant Principal of Baghdad College
and that they be allowed to keep the piece of land on which is
located the Fathers' residence, the church and the cemetery.

August 31 -One of the local newspapers carried an article
announcing that a committee would be formed to replace the
foreign administration of Baghdad College. In every other
aspect the school would remain the same.

September 1 -During the first week of September most of
the American Jesuits left Iraq while two Jesuits of the Near
East Vice Province arrived to help out. The school is still
sealed.

September 3--His Beatitude, the Chaldean Patriarch, and
Fr. Yusuf Seferta had a meeting with the Minister of Education.
The Minister mentioned he had visited both the President of the
Republic and the Director General of Security to complain
about the seizure of Baghdad College. He added that he was doing
everything possible to help us, but because of the American
policy of supporting Israel that this was not so easy. When the
Patriarch brought up the possibility of some of the older

f The dismissal of the Baghdad College Jesuits 255

Fathers remaining in the country, the Minister seemed quite
enthusiastic.

We have learned from reliable sources that a group of Iraqi
educators well-disposed toward the Jesuit Fathers and aware of
the high level of education given at Baghdad College are
requesting that it be made a "model" school under the
supervision of the College of Education. They are also making
efforts to have Fr. Powers and Fr. Carty remain on for some
time to assist in the transition.

September 4--A letter sent from the Ministry of Interior to
the Mutasarrafiya (governor's office) states: 1) that the
Fathers' legal association had been dissolved; 2) that the
property would be disposed of by the government, and 3) that a
committee had been formed to take over the school.

The Papal Nuncio arranged with the Acting Minister of
Interior that: 1) Fr. Powers and Fr. Carty would be given an
extension of residence; 2) it is very probable the Jesuit
residence, the church and the cemetery would be left in the
hands of the Fathers; 3) the possibility of the Iraqi Jesuits,
participating in the school administration would have to be
discussed further. Later in the morning an officer from the
Residence Department came to get the passports of Fathers
Powers and Carty.

September 9--An official committee appointed by the
Minister of Education came to open the school. The committee
is composed of five professional educators. The head of the
committee. Dr. Suad [el-Bustani], Director of the Educational
Research Center, explained that their work is merely to
supervise the running of the school - and that they want the
school to continue as it was in the past. Fr. Seferta will
continue as the Principal and Fr. Burby as his assistant. To
replace the American Jesuit Fathers, Dr. Suad plans to bring
teachers from Baghdad University to teach the sciences and
mathematics in English. She is most anxious that the Christian
students continue to receive religious instruction.

Fr. Powers and Fr. Carty have received an extension of
residence to the end of this month. It seems doubtful that they
will be allowed to remain beyond this date, but in the Orient
one never knows.

September 29--Situation still unclear. Fr. Powers and Fr.
Carty leave tomorrow. We have decided that Fathers Seferta
and Burby will not continue in the school administration.

The diary ends as did the work of 143 American Jesuits.

256 &£ Chapter 10 Expulsion and Dispersion

Reasons for the dismissal

No explanation was ever given by the Iraqi Government for the
expulsion of the Jesuits. They were simply told they had to be out
of the country in five days. We can only surmise, then, what the
real causes for dismissals were. One cause could be a popular
nationalistic spirit, or an anti-American spirit. There certainly
were nationalistic enthusiasm as well as signs of justified
resentment toward American pro-Israel policy, but there were
also signs of friendship toward the few Americans still living in
Iraq. In fact, Americans, as Americans, seemed liked in the Arab
world.

Finally another reason suggested was an anti-Christian
sentiment; but there was no evidence that the expulsion was
directed against Christians and there was no reason to believe that
the government had any quarrel with the Jesuits either as Jesuits
or as Christians. Religious preference was not a high priority for
the Iraqi Government at that time. Whatever the rationale for the
dismissal it was carried out with no physical harm to the Jesuits,
indeed they were treated with respect and courtesy at several
different levels of government.

Perhaps the best explanation for the dismissal can be found in
the Baath ideology which is opposed to private and especially
foreign-run schools. In Syria, for example, the Syrian Baath
Government took over all Catholic schools in 1967. In fact, after
the Jesuits left Iraq, other Iraqi private schools, Muslim as well
as Christian, were taken over by the Iraqi Baath Government.
Some members of the Baath Party were more serious than others
about implementing this policy of opposition to private education.

These members used two small but vocal groups to influence
government officials who were reluctant to dismiss the Jesuits,
but who felt themselves in too precarious a state to withstand
concerted opposition. These two groups were the National Student
Union and the Teachers' Union, mentioned earlier.

In any case it is safe to say that the actions of the National
Student Union and the Teachers' Union, coupled with a small but
powerful clique within the party itself go a long way to explain
the seizure of the Jesuit institutions and the expulsion of the
Jesuits. If most educated Iraqis had their say, Al-Hikma and
Baghdad College would have gone on under the direction of the
Jesuits.

Waiel Hindo had his own theory on the Iraqization of Baghdad
College and Al-Hikma.

The revolutionary command council that issued the order of

f The dismissal of the Baghdad College Jesuits 2 57

Iraqization of Baghdad College and Al-Hikma was run by young
men just graduated or about to graduate from College. Their
ages ranged between 24 to 29 years old, and it is these young
men who were the driving force of the revolution. They were
mostly members of the Iraqi Student Union, labor unions,
teachers' union, and other minor unions. These young people
lacked the political maturity and the experience to govern.
Compounded to these difficulties of inexperience, the openly
anti-Arab policies of the United States in the Middle East,
after 1967, were factors in the Iraqization of Al-Hikma, and
the expulsion of the Jesuits.
(Waiel Hindo, B.C. '68, A.H. '64)

In a January 3, 1969 letter from Boston, Fr. McCarthy
commented on possible reasons for the dismissal of the Al-Hikma
Jesuits, not being certain at the time of writing that Baghdad
College would also be closed. From that perspective while Al-
Hikma was in its last academic year f68-'69) and without any
Jesuits teaching there, his words are rather poignant.

The full story of the events leading to our final expulsion is
very involved and complicated. Why did it all happen? The
principal factors involved were:

a) The Baath Party is in control of Iraq and its Government.
One of the declared tenets of this Party is that education, on all
levels, must be entirely in the hands of the State. Therefore,
the Baath Party in Iraq can be expected to get rid of private
educational institutions systematically (as the Syrian wing of
the Party has done in Syria).

b) Certain members of the revived Student Union in Iraq were
very antagonistic to the presence of the Jesuit Fathers, and
that for a variety of motives.

c) There was a good deal of anti-American feeling as a result of
the humiliating military defeat of the Arabs in June, 1967,
and the support given to Israel by many American quarters.
This feeling was exploited by those hostile to our presence for
different reasons. There was also the fact that Al-Hikma had,
and has, a relatively large number of Jewish students, all of
them Iraqi citizens.

d) Certain students who had been expelled or dropped from Al-
Hikma for scholastic or disciplinary reasons were naturally
disgruntled and were able to exercise a certain pressure on
some members of the Government through the Student Union
and through slanderous articles published in some Baghdad
newspapers and magazines. Such articles could not be

258 0 Chapter 10 Expulsion and Dispersion

answered publicly, and they undoubtedly helped to create a
false impression of Al-Hikma in the minds of many.
There were doubtless other factors, personal and political. We
shall probably never really know the whole story. As against
those factors, it is worth mentioning that many Iraqis, in all
walks of life, held us, and continue to hold us in high regard.
The Iraqization of Al-Hikma University was not a "popular"
measure in the best educated and academic circles.
(Fr. Richard McCarthy)

The Baghdad Jesuit diaspora: where did they go?

What do 60 men do after being shut out of their apostolate
after many years of experience and specialized training, leaving
the apostolate behind them. The Baghdad Jesuits held meetings
after their dismissal trying to answer this question. They felt that
they had worked well as a team; also that they had developed
certain skills, corporate and individual, which might be needed in
some part of the Arab world. None of the places suggested,
however, proved feasible.

A meeting held December 17, 1968 was one of a series trying
to discover how best to use these skills. Some are listed here and
indicate imaginative and inventive alternatives to abandoning their
favorite apostolate - working in the Arab world. The ideas
included attempts to return to Baghdad to work at Baghdad College
or in the Chaldean seminary or with other religious orders; to
work in some other Arab country; to start a research institute in
Beirut connected with the Jesuit St. Joseph University; to do
Newman Club and chaplain work at the American University of
Beirut; to teach at A.U.B.; to become involved in Lebanon's
secondary education; to help in schools of other Middle Eastern
religious orders; to teach in the Jesuit College de la Sainte Famille
in Cairo with 1200 students; to work in the student center in
Cairo; to teach in the American University of Cairo; to work in Fr.
Sullivan's Teachers' program in Saudi Arabia; to move on to other
countries such as Indonesia.

Many of the Baghdad Jesuits did some of the above but most
were then absorbed into the works of the New England Province.
Fifteen remained in the Middle East; five in Egypt, ten in Lebanon,
and one in Indonesia. Four were doing scholarly work at St.
Joseph's University in Beirut at CEMAM, the Center for the Study
of the Modern Arab World. CEMAM has already published a
bibliography Arab Culture and Society in Change. Fr. Ryan,
former Dean of Al-Hikma worked at CEMAM in Beirut. Later he
conducted lecture tours in which he spoke on the Arab-Israeli
conflict, Jerusalem and the role of the U.S. in the Middle East.

T The Baghdad Jesuit diaspora 2 59

Some went to work in Egypt, one of whom was Fr. Carty.

After leaving Iraq in April, 1970, I joined the Jesuit
community at the Holy Family Secondary School in Cairo,
Egypt. There, using experience acquired at Baghdad College, I
helped set up a new language lab and a new English program
and taught English there. Then in July 1978 I was appointed
to the Jesuit Residence in Alexandria, Egypt, where, in
addition to administrative duties (Superior, Minister,
Treasurer), I directed the University Students Library. In
1985, I was sent to the Jesuit Residence in Minia, Egypt, a
small town 240 km south of Cairo to teach English to adults. I
also assisted in the formation of the young Jesuits in the
novitiate and am now coordinating the English teaching
program at the Jesuit secondary school in Cairo. (Fr. Carty)

Perhaps this narrative of the last few years of the mission in
Iraq might offer some idea of what was lost and the events that led
up to the dismissal of the Jesuits. The greatest loss, of course,
was not in terms of property, but in terms of human relations and
opportunities for Jesuits to work with Iraqis, Oriental Christians
and Muslims. The real reasons are hidden in the mystery of
Divine Providence: why such a work that was so promising be
suddenly struck down. In any case, this "fleeting wisp of glory"
did exist for 37 years and who can predict what significance it
might have for any future service to the Baghdad community by
Jesuits and their colleagues and what it could mean for better
dialogue between Muslims and Christians in the future?

Jesuit - lay volunteer reunion

In August of 1974 to
commemorate five years after
the sudden expulsion of the
Jesuits and their colleagues
from Baghdad a reunion was
held at Fairfield University
with 23 Jesuits and 37 lay
volunteers present. Since
their expulsion all had done
many interesting and exciting
things, but the topic that no
one could forget was their
experience in Baghdad.

Fr. Merrick at the picnic

260 £| Chapter 10 Expulsion and Dispersion

Older and wiser lay volunteers

Realizing that the B.C. students would win the annual baseball game

The Jesuit cemetery, residence and B.C. today

Today, the buildings at Al-Hikma are used by the Iraqi
Government as a technical institute, part of the University of
Baghdad. The equipment and the library were given to the
University of Baghdad. Baghdad College was originally intended to
be made a local neighborhood school, but a committee from the
University of Baghdad was formed and it convinced the government
to keep the school running as a model college preparatory school.
The University of Baghdad thus would supply the teachers so that
the standards of the school would be maintained. Baghdad College is
still operating under this arrangement. After the American
Jesuits left in 1969, two Iraqi Jesuits stayed in the residence and
taught religion at Baghdad College. They chose to leave the
following year, 1970.

Five Jesuits were buried in the Jesuit cemetery and their
average age when they died was less than a youthful 45. We still
remember them as young men, especially the oldest

f The Jesuit cemetery and B.C. today

261

chronologically, Fr. Madaras, who enlivened every gathering with
his wit and youthful joy of life. The men were, according to date of
birth, entrance into the Society of Jesus, death and age at the time
of death:

Francis Cronin 1912
Roger O'Callaghan 1912
Thomas Manning 1932
John Owens 1924

Edward Madaras 1897

1932

1/30/53

@ 41

1929

3/5/54

@ 42

1952

6/21/60

@ 28

1941

5/19/67

@ 43

1916

1 0/2/67

@ 70

The five Jesuit gravestones near the chapel at Baghdad College

One of the major Baghdad College buildings was named to honor
Fr. Cronin who was a well loved teacher. In January of 1953 he
developed a rash which puzzled the Baghdad doctor so he was
brought to the British air base at Habbaniyah where he was found
to have leukemia. He died on January 30, 1953 at the air base
and was buried behind the Baghdad College church in Sulaikh, the
first Jesuit to die on the mission.

Fr. O'Callahan was a scholar of Sacred Scripture and was
visiting the archeological sites of Iraq when he was killed in an
automobile accident. Fr. Fennell remembers him.

During the winter of 1954, the Fathers had a visitor, a Jesuit
scholar of the New York Province. Fr. O'Callaghan was reputed
to know a dozen languages, most of the common European
tongues, and a few languages known only to students of ancient
peoples. In spite of his brilliance and reputation, he never
could learn how to play well the simple card game of "pitch", a
popular game during the Fathers' evening recreation.
On the evening of March 5, 1954, while returning with some
scientists from a day of exploration of some ancient diggings,

262 :d-

Chapter 10 Expulsion and Dispersion

he was sitting on the front passenger side of the car. In the
dark, they ran into a truck, parked in the road with no
headlights on. The truck's tailboard smashed the windshield
and hit Fr. O'Callaghan's brow. Death must have been
instantaneous. Fr. Fennell and another Father had to identify
the body at the morgue the next morning. Fr. O'Callaghan was
the second Jesuit to be buried in the cemetery behind our
church in Sulaikh. (Fr. Fennell)

Rev. Thomas Manning, S.J. The Manning funeral 6/22/60

The youngest to die there was Fr. Manning who died of
hepatitis. He was one of the most popular members of the Jesuit
community and his death was particularly difficult for the
Jesuits, partly because it came so quickly. Fr. Owens died of
cancer after a prolonged illness during which he gave considerable
edification and encouragement to both students and his fellow
Jesuits. The Jesuit last to die was one of the co-founders, Fr.
Madaras about which much has already been written. He showed
himself a genius with many talents and a heroic figure in the
community, larger than life.

Funeral of Edward Madaras, S.J. 10/3/67

T The Jesuit cemetery and B.C. today f 26 3

The church, the Jesuit graveyard, the Jesuit residence and the
former boarding school were entrusted to the Chaldean Patriarch.
For a while the Patriarch used the old boarding school as an
orphanage. The sequence of events leading to this is as follows.
After the Baghdad College Jesuits were ordered to leave the
country, Fr. Powers and Fr. Carty were allowed to stay for a few
weeks to take care of details. The disposition of the property was
followed carefully by the Belgian Ambassador who was taking care
of American interests. His information was sent to the New
England Jesuit Provincial in Boston by way of the U.S. Embassy in
Brussels.

Different rumors are being circulated about future operation
of the school, to the effect that the school may be run by the
Ministry of Education or by the Iraqi Jesuit Fathers.
However, the newspaper Al-Nur in its issue of September 4,
carried a statement by an official of the Ministry of the
Interior who declared that a committee has been formed to run
the school and that students should call within a week for new
instructions. The Ministry spokesman added that the college
will maintain the same academic standards. The Belgian
Embassy believes the Iraqi government will take possession of
the school property. The Belgian Embassy is keeping in touch
with the Apostolic Delegate Msgr. Perrin and Father Carty on
this matter and will keep us informed of developments.
"Mr. Taha al-Qaissy, Director General of Cultural Affairs at
the Ministry of Education, declared to Al-Nur yesterday that a
committee shall be formed to administer Baghdad college in
place of the present foreign administration. Mr. Al-Qaissy
confirmed that studies shall continue in the said College as
before and at the same standards and system and all that will be
changed is the foreign administration. (USINT comment:
Baghdad College is a high school run by American Jesuit
Fathers.) Al-Nur, August 31, 1969" (Letter to Fr. Guindon
from John Eisenhower of the U.S. Embassy in Brussels)
The Iraqi Government had sealed the buildings and originally
had intended to take over all the buildings and all the property.
Fr. Carty pointed out that part of the property had a cemetery, a
church and a religious house. Eventually this question was
confronted and again the Belgian Ambassador reported the latest
news to his embassy which was then sent to the Jesuit superior in
Boston.

Brussels A-698 of December 3, 1969 reported the likelihood
that the church, cemetery and residence properties of Baghdad
College would be turned over to the Latin Catholic Community

264 Cl Chapter 10 Expulsion and Dispersion

in Iraq. This would have put these properties at the disposal of
the Arab Jesuit Fathers who continue to teach religion in the
College. Indeed, according to information received by the
Belgian Embassy, a definite decision has been taken by the
Minister of the Interior, General Ammash, to transfer these
properties to the Latin Catholic Episcopate. The registration
procedure was following its normal course and the Papal Pro-
Nuncio, who is also Bishop of the Latin Church, had received an
official request for documents needed for the registration.

It therefore came as a surprise to both the Belgian Embassy
and the Papal Pro-Nuncio when the semi-official newspaper
Al-Jumhuriyeh in its issue of January 12 published a
decision of the Revolutionary Command Council giving the
church, cemetery and residence to the Roman Catholic Chaldean
Patriarchate. A translation of the Al-Jumhuriyeh
announcement is enclosed. It will be noted that the boarding
house of the college, which had not been a part of the earlier
decision of the Minister of the Interior, is donated to the
Chaldean Daughters of Mary. (Letter to Fr. Guindon from John
Eisenhower of the U S. Embassy in Brussels)

The New England Provincial, Fr. Guindon, decided that the
Jesuits should not be communicating with the Chaldean Patriarch
through the Belgian Ambassador. He then consulted with officials
in Rome and requested them to communicate to the Chaldean
Patriarch the Jesuits' gratitude for his willingness to care for
this property of the Jesuits and of the Latin Christian Community.
This message was received, its meaning was understood and both
were acknowledged by the Chaldean Patriarch.
As far as any recompense for the property little effort was made
lest the Christian Community be harmed in retaliation. Fr.
McCarthy did ask the Gulbenkian foundation for their opinion on
the matter, however, and received the following reply.
Fundacao Calousle Gulbenkian

Servico do Medio Oriente Lisboa ME.E/AG/1 #9278
Dear Reverend McCarthy,
I thank you for your letter of December 10th [1968]

[written from Rome]
Regarding Al-Hikma, you may have to arm your soul in
patience and resist for the time being any temptation to make
your grievances the object of public debate and/or wishing to
make official representation. It seems to me that it is in any
case too early to indulge in too pessimistic speculations
regarding the future of Al-Hikma and I feel that only time may
solve your problem. This is admittedly a big set-back in a

f The Jesuit cemetery and B.C. today T 26 5

lifetime but there have been precedents in the Jesuits' history
which have invariably been overcome with patience and
perseverance in the course of time. I have no doubt that one
day again the importance of the service you were rendering in
Iraq to higher education will be recognized and recent events
will only remain as a bad memory.

It is with this fervent hope that I send best wishes for
Christmas and a happier New Year from Mrs. Gulbenkian and
myself. Yours sincerely,

Robert Gulbenkian

Memories of happier times

In my first year in 1961 at B.C., I was on the second bus
going home. When the bus went around the circle in front of
the Administration building and parked to pick up the students,
I noticed a lot of wet mud on the side of the bus. I very casually
walked to the bus and sort of practiced my newly acquired
English writing skills and wrote my full name on the side of
the bus. Actually I etched it in the wet mud. I then went up and
took my designated seat on the bus (not by the window by the
way, but by the aisle since I was in my first year). The bus
was about to move, when Fr. Thomas Kelley was doing his
customary head count; then suddenly said Ghassan Jamil come
with me!?! We both de-bused. He asked me if that was my
inscription on the side of the bus. I thought he was admiring
my skills and said "yes." At that point he waived Ama, the
driver to proceed. He further instructed me to go to room
(2D) detention room and write Ghasson Jamil 2000 times in a
legible way. When my work was checked and approved then I
went home by public Amana bus. It was very late in the
evening when I got home, having learned my lesson very well.

Thirty-two years later in December 1993, I stood in front of
the Administration building where the bus made the turn and
remembered that incident. This was in my most recent trip
back to Baghdad. I made a point of going to Baghdad College with
my friend and colleague Sami Tobchi. It was a very moving
experience to spend a couple of hours on campus. Many things
have changed and aged a lot, but certain things are still
probably as the Jesuits left them. There still are many palm
tree skins laying on the ground used as benches. The beautiful
wood railings in the Rice memorial building are intact,
although needing a layer of varnish. Even the hefty hardware
of the doors seemed to be operable. We spent some time in

266 O

Chapter 10 Expulsion and Dispersion

Father Gerry's biology lab. Except for pipe smoke and
classical music, not much has changed. The brick paved yards
and walkways have been redone with asphalt and the wooden
handball courts are gone. I could have easily spent an entire
day just walking around but unfortunately my stay was very
short. Sami and I ended our trip with a prayer by the Graves
of the five Jesuits buried near the church. God rest their
souls. (Ghassan Jamil Hami, B.C. '66)

5,000 color postcards of this picture arrived for sale in the
B.C. bookstore two months after the Jesuits were expelled.

Chapter 11

The Biennial Celebrations:
the Living Legacy of Alumni

Love shows itself in deeds, not just in words

Love consists in mutual sharing of goods

9{pte (Preliminary to the Contemplation of St. Ignatius

Summary

Early reunions of alumni were held in Baghdad both for
Baghdad College and for Al-Hikma and were so successful that
annual meetings were planned.

The first [Baghdad College] reunion was held on 12 January
1957, at the Hindia Club in Karrada. It was attended by a huge
gathering where the Jesuits welcomed the participants. The
food was delicious with Iraqi hot dishes and qouzies with the
usual oriental stuffing. Bingo Band played the whole night.
The place was so crowded that one could hardly breathe. The
party ended in the early hours of the morning. The party was
such a success that it became the talk of the town for weeks.
This gave us an idea for future reunions once a year.
In 1958 Fr. Connell was at Al-Hikma University. The group
decided that the second reunion be at the Hindia Club too while
the third was held at Al Mansur Club. The sole reason was to
change to a larger hall as the hall of the previous reunion was

268 CI Chapter 11 The Living Heritage of alumni

too small. (Carlo Tonietti)

"Fr. Connell ran the first reunion of the Graduates of Al-

Hikma on 11/2/64. 49 of the 52 known to be in Baghdad at

the time attended. The evening consisted of a dinner and a

discussion concerning starting an alumni association."

(Fr. McDonough letter 11/2/64)

The phenomenon of biennial reunions in this country, far from the
two Baghdad campuses and decades after the two schools had ceased
to exist, baffles alumni from other schools. So far there have been
8 reunions and the 9th is set in everyone's calendar. The date,
location and attendance of alumni (estimated) and Jesuits are
listed here.

# year date place city alum SJ

1 1977 8/5,6,7 Mundlein College Chicago 150 33

2 1979 7/20,21,22 Mercy College Detroit 300 31

3 1982 7/23,24,25 Boston College Boston 300 33

4 1984 7/27,28,29 Southfield Man. Detroit 400 27

5 1986 8/1,2,3 San Diego 300 24

6 1988 8/5,6,7 Southfield Man. Detroit 400 25

7 1990 7/12,13,14,15 Woodfield Hyatt Chicago 300 33

8 1992 7/30,31,8/1,2 Dearborn Hyatt Detroit 400 31

9 1994 7/28, 29, 30, 31 San Fran. Hyatt San Fran, (scheduled)

How and why the reunions started

No Jesuit schools in the world can boast of alumni as loyal as those
of Baghdad College and Al-Hikma University. Both teachers and
alumni had a much deeper impact on each other and formed much
stronger attachments than they ever thought possible when they
were in the same classrooms long ago. Other Jesuits express their
astonishment at the large numbers attending these reunions and
wonder what on earth one could possibly do at a reunion of schools
that ceased to function 25 years ago? Although the Baghdad
Mission no longer exists many "tales told by the Tigris" were
retold at these eight extraordinary reunions of the Baghdad Jesuits
and their former students.

One would have to experience Iraqi and in particular Chaldean
enthusiasm to believe it is real. The alumni come from all four
corners of the United States: from Seattle, San Francisco, Atlanta,
New York Muslims and Christians come, engineers, doctors and
grocers come, graduates of the class of 1938 through to the class
of 1969 come. Finally, about 30 Jesuits come. In 1986 one even

Y How and why reunions started 269

arrived in his khaki cassock.

The weekends are spent in a favorite Baghdad pastime - in
conversation. Evident was the obvious delight of the alumni at
seeing their old teachers and visa versa. Sixty-year old anecdotes
are told and an elderly graduate produced from his wallet a Sacred
Heart badge given him in 1947 - carried there ever since. The
highlight of the weekend is a six hour dinner-dance with Iraqi
music and Baghdad College comedians mimicking the idiosyncrasies
of their favorite Jesuit teachers.

The Saturday night dinner/dance party

Further evidence of the warm affection for and gratitude to the
"Fatheria" came in a spontaneous outburst in the very first
meeting when a graduate placed some money on the central table
and asked others to join him in contributing to the Jesuit
retirement fund. In a very short time a large sum was pledged.
Apparently the Jesuits did not look as fit as they looked when they
were last seen in Baghdad. Since that first meeting every reunion
has raised in excess of $20,000 for the retired New England
Jesuits. Most of the money comes from the ads in the yearbook
paid for not only by alumni but also by American/Iraqi admirers
of the Jesuit schools but who themselves did not have a chance to
attend the Jesuit schools.

The efforts of the 143 Jesuits (and their colleagues) who for
37 years served Iraqi youth and demonstrated their deep concern
for them and their families led to a strong and lasting bond of
mutual respect and affection. In celebrating this fact our alumni
are expressing their gratitude for what they have learned,
something more than the periodic chart, the quadratic equation and
how to play baseball. They learned a set of values and a way to
implement them in their daily lives. They appreciate the fact that

270 :;Q:: Chapter 1 1 The Living Heritage of alumni

the quality of their lives has been enriched, that compassion for
others has been deepened, and that they understand the spiritual
dimension of life. Now they ask of what service they can be to
others.

The Saturday morning business meeting

It is true that we do not hold these celebrations in Sulaikh or
Zafarania, but in Chicago, Detroit, Boston and San Diego far from
Baghdad. Who would have guessed that 25 years after the
expulsion the spirit of service would still be so vigorous among
alumni, which is the precise point of the discussions at the
celebration! How can we be of service to others?

As with many other Jesuit alumni they found one another,
reflected on a common experience and decided to have a reunion
honoring their former teachers. Jesuits and Iraqis have perhaps
been somewhat surprised at how useful and practical these
meetings have been. Unlike many school reunions, which are
merely exercises in nostalgia we do not just retell (and re-enact)
student pranks of the past, but quite seriously face the question of
what can we contribute to our societies both here and in Iraq.
Jesuits for their part, play an unaccustomed role. Now, they are
unable to direct things, and disinclined to tell others what to do,
but their presence at the reunions accentuates their continued
support of their alumni of whom they are justifiably proud.

Over 300 alumni plus hundreds of family members and
friends participate in each of these reunions. Shirts and jackets
marked with Baghdad College and Al-Hikma emblems - much more
elaborate than could be afforded during the days in Baghdad - are

f How and why reunions started 271

displayed and sold to raise money for Jesuit Missions. To
underline the joy of these weekend reunions, plans are always
made for future reunions. Even more significant, however, are
the remarks made more than once that the spiritual direction of
the "Fatheria" was still needed for these Iraqis in the "Diaspora" -
if such a word can be used for Iraqis. One graduate put it this way:
"We have been very busy in our professions earning money and in
our affluence here in America, we sometimes wonder why the
Jesuits ever left America to work with us in Baghdad. The
sacrifices they made reminds us that there is something much
more valuable in life than our status and our jobs". In between
these meetings some of the alumni meet for monthly Days of
Prayer at Manresa Retreat House in Detroit. It seems that while
the overwhelming theme of these unique gatherings was gratitude
to the Fathers, the more important message to them as well as to
the Jesuits is how intertwined were the lives of the Jesuits with
the families of their students.

The alumni support of the Jesuit retirement fund indicates
their concern that the present appearance of the "Fatheria" falls
short of their memories of younger more vigorous Jesuits of past
decades. They also discuss how they can find ways to help their
children find a system of values which they had learned and a way
to implement them in their daily lives. The reunions have been
the occasion for many young Iraqis meeting one another, which in
some cases have ended in marriages. The alumni appreciate the
fact that their lives have been enriched, that compassion for
others has been deepened and that they understand the spiritual
dimension of life. Now they ask how can they be of service to
others and how they can help their children find what has enriched
their lives.

As one of the alumni put it: "The purpose of the reunions is to
respect and honor the Jesuits who spent their youth in Iraq,
educating us, caring for us, and praying for us. Besides a quality
education, I gained discipline, a deepening of faith in God, charity,
and hope. Also, that certain ends do not justify the means
employed in achieving them." (Waiel Hindo, B.C. '60, A.H. '64)

The spirit of gratitude and loyalty that characterizes the
Reunions is ample proof that our work in Baghdad has been
truly worth while. Through these Reunions we are able to keep
in touch with the spectacular success of our graduates in so
many fields of activity. And this confirms its fact that the
influence of Baghdad College continues on, even though the
Jesuit presence has been taken away. The Reunions offer
concrete evidence of the educational soundness of this

272 C?-; Chapter 11 The Living Heritage of alumni

curriculum of Baghdad College.

One of my great joys at these Reunions is talking over old
times with those I had taught 40 and 50 years ago and who now
proudly present to me their sons and grandsons. It amazes me
how my students recall things I had said to them back in these
days which profoundly influenced their lives. (Fr. Sullivan)

Every year there are thousands of school reunions that are
held across the U.S. However, this reunion that brings us
together this weekend is special in more ways than one. It is a
reunion of former students and friends of two schools that no
longer exist as we knew them, but that must have left a lasting
influence on many of us to remember after many years and
thousands of miles away.

In a reunion, people get together to reminisce about their
common school experiences of growing up, to renew old
acquaintances and to learn about the paths their friends have
followed in life. All of this we are looking forward to, in this
our third reunion of alumni, former students and friends of
Baghdad College and Al-Hikma University. However, to many
of us, there is another underlying and deeper motivation to be
part of this reunion. This is to express our gratitude and
appreciation to a group of dedicated people who gave so much of
their lives and efforts to a worthy cause, and who have touched
our lives in many and different ways. These are the Jesuits
who founded and served at Baghdad College and Al-Hikma
University.

Dave Nona makes a point

Where we are and what we are at this stage of our lives, are
the results of many factors and influences, some of which were
consciously chosen, and others we had little control over.

f How and why reunions started

273

However, if we reflect deeply on our experiences, it is not
hard for many of us to conclude that our education and
association with the Jesuits were some of the more fortunate
and enhancing experiences of our lives. Whether an
experience led us to the career we are in, or taught us to be
competitive and persistent through athletics, or caring and
compassionate through good example, or helped us to better
understand ourselves and the reality of the world around us, or
contributed to shaping our outlook on life, we are grateful for
the experience.

The challenge before us now is to synthesize our varied
experiences in Iraq and the United States into a meaningful and
optimistic outlook that sees value in the interaction and
interdependence of seemingly different peoples and cultures.
We have a unique opportunity, I dare say the responsibility to
serve, both on the personal level and as a group, as bridges of
understanding between our original and host cultures. We
should strive to transcend differences and bring out what is of
value and life-enhancing in both cultures, to attest to the
richness and unity of the human experience. (Dave Nona, B.C.
'64, A.H. '68, Reunion Yearbook III, 1982, p. 8)

Putting what they learned at Baghdad College to good use

Baghdad Jesuit Alumni Association: B.J.A.A.

Humanitarian Efforts

This [1992, eighth] Reunion coincided with the second
anniversary of the tragic events which precipitated the Gulf
War and the continuing tragedy in Iraq. These past two years
have been difficult and agonizing for many of us, and
particularly the sense of frustration and helplessness for not
being able to do much to alleviate the suffering of the Iraqi
people. It is a small consolation, however, to know that many

274 ;Q: Chapter 1 1 The Living Heritage of alumni

graduates and former students of the Jesuits have contributed
to humanitarian relief efforts and work in other ways to
improve conditions in Iraq. The following article illustrates
the modest efforts initiated and single-handedly managed by
Ramzi Hermiz with help from the Jesuits. The presentation
during this reunion by Dr. Eric Hoskins about humanitarian
relief efforts to Iraq is meant to emphasize the continuing dire
need for help, and to remind us, who have been blessed with
much, to remember the suffering people of Iraq. (Dave Nona,
B.C. '64, A.H. '68, Reunion Yearbook VIII, 1992, p. 7)

The Chaldean-Iraqi fund was initiated on February 12, 1991
by Ramzi Yousif Hermiz and Majid Aziz Shammami to solicit
donations and assistance for the people of Iraq during and
following the Gulf War. The Jesuit Mission Bureau and
Seminary Bureau in Boston, through Brother James McDavitt
and Fr. William Russell, agreed on that day to become the
recipient of donations and the disburser of expenses for the
humanitarian assistance. In addition, Jesuit Missions agreed
not only to allow the use of our directory mailing list for
communications, but also to become a co-sponsor of the effort
to solicit contributions.

Initially, it was intended to deliver one truck load of
medicines and medical supplies (worth approximately
$100,000) with the expectation that the medical supplies
would have to be purchased. After a few days of investigation
on an international scope, it became evident that instead of
"purchasing" the medical supplies, the value of our donations
could be multiplied by working with other humanitarian
organizations in collecting donated medical supplies from
various countries and arranging to deliver the medical
supplies directly to Iraq. By a timing coincidence, on that
same week of February 12, 1991, an international
organization called the "Gulf Peace Team" was organizing an
effort to collect and deliver to Iraq the first medical supplies
since the beginning of war on January 16, 1991.

An agreement was made with the "Gulf Peace Team" to
deliver to Iraq in the name of, and as donations from the
Chaldean-Iraqi Fund, 10 truck loads of medical supplies with a
wholesale market value of about one million dollars. Our first
truck (out of a four-truck medical supplies convoy) left
Amman on February 17, 1991 and reached Baghdad on
February 18, 1991 (that is during the war, when the
Amman-Baghdad Highway was being bombed continuously day
and night). After that, our fund was credited for three
convoys, each with three trucks that arrived in Baghdad on

f Occupations of Baghdad College Alumni f

275

March 6, March 11 and March 25, 1991.

For each medical supplies truck (containing about 4 tons of
medical supplies) we have item-by-item detailed formal
receipts (listing the individual medical items and their
individual quantities) from the Iraqi Red Crescent Society in
Baghdad acknowledging the medical supplies as donations from
the Chaldean-Iraqi Fund. Credit for each convoy was shared
with another humanitarian organization from another country:
convoys one and two from Germany, convoy three from
Austria, and convoy four from Canada.

The Chaldean-Iraqi Fund also donated approximately
$17,600, which was distributed directly to about 111 Iraqi
families in 5 refugee camps in Turkey and 4 refugee camps in
Syria. But probably the most memorable donation by the
Chaldean-Iraqi Fund was the $14,000 sponsoring the
publishing expenses of the 300-page Harvard Study Team
report titled, "Health and Welfare in Iraq after the Gulf
Crisis." Information and excerpts from the report have been
the subject of many U.S. and international TV and radio
programs and news articles.

All of these achievements were financially taken care of from
approximately $68,118, donated by about 240 alumni and
friends. Included were 18 donations of $1,000 each, and seven
other donations between $1,000 and $5,000.
(Ramzi Hermiz, B.C. '48, Reunion Yearbook VIII, 1992, p. 7)

The Gulf Peace Team of the B.J.A.A. One of the ten Medical Convoy
trucks sponsored by the Chaldean-Iraqi Fund of Alumni & Friends

Available public records indicate that the four-truck Medical
Convoy co-sponsored by the "Chaldean-Iraqi Fund", leaving

276 0 Chapter 1 1 The Living Heritage of alumni

Amman, Jordan on 2/17/91 and arriving in Baghdad on 2/18/91
(that is, during the war, when the Amman-Baghdad Highway was
being bombed continuously day and night), carried into Iraq the
very first desperately needed medical supplies since the beginning
of the war and its destructive bombardments. This was two days
before the arrival of a two-truck United Nations Medical Convoy.

To reduce the possibility of potential complications, the word
"Iraqi" was sometimes "deleted" intentionally from the title of
"Chaldean-Iraqi Fund" as in the "banner on the truck, and as in the
"Acknowledgments" page of the book: "Health and Welfare in Iraq
- after the Gulf Crisis" researched by the "Harvard Study Team".
However, the "full title" is indicated in the formal communications
and acknowledgments from the "Iraqi Red Crescent" and from the
"Harvard Study Team" as is indicated in the following two letters.

Harvard Study Team 29 June 1992

Mr. Ramiz Hermiz Chaldean-Iraqi Fund 4N 321 Route 53

Addison, Illinois, 60101 United States

Dear Ramiz,

This letter is to confirm receipt of funds totaling 4,000 United
States dollars which the Chaldean-Iraqi Fund has kindly donated
towards additional printing and publication of the Harvard Study
Team report on Iraq.

As you recall, the total contribution of the Chaldean-Iraqi Fund to
the Harvard Study Team is now 14,000 United States dollars.

The Harvard Study Team would like to express their sincere
gratitude for the support given to them by members of the
Chaldean community in America, and by the Chaldean-Iraqi Fund.
Best regards,
Dr. Eric Hoskins Co-coordinator of the Harvard Study Team.

Iraqi Red Crescent Society General Headquarters
Al-Mansour - Baghdad P.O. Box 6143
Tel- 5375940 March 17, 1991

To: The Chaldean-Iraqi Fund of the Chaldean Community in
America

Medico-International, Germany Gulf Peace Team

f Occupations of Baghdad College Alumni f 2 77

The Iraqi Red Crescent Society acknowledges receipt of the
medicines described in the enclosed list (five pages).

These medicines and their transportation to Baghdad were
donated jointly by The Chaldean-Iraqi Fund' of the Chaldean
Community in America, and Medico-International, Germany.

The medical supplies were taken to Baghdad on a humanitarian
convoy jointly organized by the Jordanian National Red Crescent
Society, the Iraqi Red Crescent Society, and the Gulf Peace Team.

The humanitarian convoy departed from Amman, Jordan on 17
February 1991 and reached Baghdad on 18 February. The medical
supplies were delivered to the Iraqi Red Crescent Society at their
hospital in El Mansour, Baghdad.
We thank you for your contribution.
With best wishes (Seal)

Dr. Ibrahim A. Al-Nouri

President [of Iraqi Red Crescent]

Occupations of Baghdad College Alumni

As professionals and as contributors to their
communities and adopted countries

Graduates of both schools have distinguished themselves in many
fields. Some of the alumni tell of their work.

A high percentage of former students of Baghdad College and
Al-Hikma University have distinguished themselves in the
professions of business and politics in Iraq as well as in their
adopted countries, particularly the United States. The
contribution of the alumni who stayed to serve in Iraq are too
varied and numerous to include here. Also contact with many
of them has been infrequent because of the current situation in
Iraq. The list of alumni includes doctors and engineers who,
out of a sense of commitment, gave up lucrative opportunities
outside of Iraq to teach and help at home and who were
instrumental in the industrialization of the country.

Many of the former students who had emigrated to the west
and particularly the United States were well equipped to
pursue graduate and professional studies. They excelled in
their studies and later in their careers because of the strong
academic background and set of values they had acquired
through their Jesuit education.

In areas of heavy concentration of Iraqi and Chaldean
emigrant communities in the U.S. such as Detroit, Michigan;
Chicago, Illinois; New York and California, it is common to find

278 :0 Chapter 11 The Living Heritage of alumni

alumni on the faculties of colleges, on the medical staff of
hospitals and as successful associates and owners of
professional firms in engineering, architecture, accounting
and law. Furthermore, many of the alumni who started in
business upon completing their studies have built successful
and thriving enterprises in retailing (primarily in the
grocery and food areas), in real estate development and in
financial services.

A few Al-Hikma geniuses
The schools can also boast of several scholars and politicians
such as Fr. Stanley Marrow, S.J. who had authored several
books in Theology, Fr. Solomon Sara, S.J. who is a linguistic
scholar at Georgetown University, Dr. Faraj Abdulahad who
became the Dean of the Business School at Manhattan College
and Mr. Wadie P. Deddeh who for over 20 years, was a State
Senator in California from the San Diego area. (Dave Nona, B.C.
'64, A.H. '68)

Some B.C. graduates: The hope for the future

After finishing Baghdad Medical College in 1937 I obtained a
Ph.D. in Dermatology and later became the Professor of

T Occupations of Baghdad College Alumni f 279

Dermatology and Venereology at the Baghdad Medical College in
Baghdad. In 1970 I brought my family to England and took a
consultant job, then retired in 1985. The late Albert Sabbagh
studied Ophthalmology, and Harbi Merroghe Delli worked as a
G.P. In the year 1938 Armand Bahoshy and the late David
Mesayeh joined the Medical College and probably few other
graduates as well. From my class Edward Toma Zoma joined
the College of Pharmacy and Abboudi Talia went to the Law
College, and both went to USA where I lost contact with them in
spite my inquiries in 1990 and 92 when I was in Detroit.
Tariq Munir Abbas went to Scotland to do medicine and took up
Midwifery and Gynecology and later on became a consultant and
the last time I spoke to him on the phone in 1984 was working
in Scotland. Alumni meetings in Baghdad used to be a common
yearly event which I always used to attend and every time see
some new Fathers have joined the College. Many a time we took
our families to these gatherings as well as during Christmas
and Easter. One of the outstanding features of Baghdad College
and later of Al-Hikma graduates was that they were sought
after by companies looking for recruits. Baghdad College
graduates became a model for which banks and even
government institutions used to look for. Even those lads who
spent only a year or two gained some privilege. (George
Rahim, B.C. '37)

My father, God bless him, moved us from Al-Sinak to
Sulaikh, across the road from Baghdad College, because he
wanted us to be influenced by the Jesuits. [It is surprising
how many families moved to Sulaikh for similar reasons; some
of these are listed by Mouwaffak in the map on page 30.] My
four brothers and I lived there and got to know the Jesuits
very well: all five of us went to Baghdad College. Later we sold
our house moved to the United States in 1969. But while I was
there, the Jesuits taught me to be humble, down to earth and to
help those who needed help by sacrificing their lives for
others without expecting return back on this earth. They are
true Catholic, excellent Christians, true disciples of Christ.
Although I can't be like them, I am trying to follow on the same
footsteps of the Jesuits.

The curricula at Baghdad College was excellent as I noticed
when I left for further studies. I found that I did not have to
study as much as I did at Baghdad College. Today, I am more
thorough because of Jesuit teachings. Apart from academics I
learned discipline. The campus was the best in Iraq, with the

280 0 Chapter 11 The Living Heritage of alumni

best facilities as well as the cleanliness of the campus. I am an
expert because more than once I had to clean up the trash from
the fields as a punishment. When I was pronounced as the most
valuable player at the end of the 1960 basketball season I
realized it was Jesuit training and discipline that did this to
me, then and today.

When I was a teenager, I used to go to the church everyday
around 6:00 A.M. to serve masses and I participated in the
Christmas midnight services for many years. After all, we
used to live across from Baghdad College, within thirty feet
from the school. After earning a Bachelor's degree from
Baghdad University, school of architecture, and Master's from
the University of Detroit I became an Architect and opened an
architectural firm in Detroit in 1975 through 1981. There I
designed many homes and parish buildings for the Chaldeans in
Southfield, Michigan. Now I am the architect for the St.
Peter's Church in San Diego, CA. and am the architectural
branch manager for the Naval Facilities Engineering Command
at Southwest Division in San Diego, CA. I have twenty-three
architects, engineers and interior designers working in my
branch. (Mouwaffak {Michael} Sitto, B.C. '59)

Other alumni projects, programs and adventures are listed
in Appendix D.

Alumni retreatants

The Retreat movement

In the late 70's and as a direct consequence of the first
reunion in Chicago, Fr. Joseph MacDonnell, S.J. offered to
direct a day of recollection for a group of alumni and former
students in the Detroit area. The first one was held at
Colombiere Retreat House in Clarkston (outside Detroit). For
the next five years he came out to conduct annual days of

f Occupations of Baghdad College Alumni

prayer at Manresa

Jesuit Retreat House in

Bloomfield Hills,

Michigan. As a result of

these days of

recollection, a prayer

and study group was

formed that met on

regular monthly basis

at Manresa for dinner,

Bible study, reflection Manresa Jesuit Retreat House

and Mass. Bloomfield Hills, Mien.

The group continued to meet for many years because the
hospitality and involvement of the Manresa Jesuits, as well as
the grounds and environment at Manresa reminded the group so
much of Baghdad College and Al-Hikma. Through these
meetings, members of the group and other alumni renewed the
practice of making regular retreats at Manresa. The
relationship between the alumni and the Detroit Jesuits has
grown and developed to the point where some alumni are
serving on fund raising committees for programs sponsored by
the Detroit Province of the Society of Jesus. In fact, the
Detroit Province of the Society of Jesus can rightfully claim
some connection to the Baghdad Jesuit Mission. Since Fr.
Edward Madaras, S.J. who was one of the founders of Baghdad
College grew up in Defiance, Ohio and was a member of the
Detroit Province.

Tahir Bazirgan and son

282 C| Chapter 11 The Living Heritage of alumni

Most importantly, however, there has been a deeper
realization and appreciation on the part of the alumni of the
universality, wide-ranging and dedicated mission of the
Jesuits. The Detroit Jesuits, in turn, have come to value and
appreciate in their midst, the presence and contributions of
men and women who had been shaped by the dedication of their
brother Jesuits at a different time and a far away place, near
the Garden of Eden. (Dave Nona, B.C. '64, A.H. '68)

Fr. Ryan, Premjit Talwar and Dave Nona

Almost 30 years ago I passed through Al-Hikma gates and
glanced at the vast grounds that would be my second home for
the next four years. I sat in my first terraced classroom,
taking the entrance exam. At the time, my first preference
was to study architecture, a subject not offered at Al-Hikma.
What made me change my mind was not the sound logic and
persuasion of my parents, but the impersonal treatment,
depressing atmosphere and lengthy bureaucratic application
process at Baghdad University. My non-Arabic name was
carelessly mispronounced eliciting the laughter of those
present. Contrasting that to the efforts the Jesuits made to
make sure they spelled and pronounced my name correctly, I
decided to join Al-Hikma. I knew then that what the Jesuits
stood for was far more than textbook education. In addition to
their ready smile and quick hello, they were dedicated and paid
attention to small personal details. They treated me with the
same dignity and respect given to the son of a Emir.

Unlike the Iraqi teachers and administrators, the Jesuits
were not absorbed with self-importance. Obviously they took
their work extremely seriously. But they did this with a
smile on their face and a passion in their heart. They were
very approachable, always considering my thoughts and
suggestions as worthy, a treatment that was foreign in my
prior experience. This is especially remarkable since I
attended Frank Iny School, a private Jewish school of very
high standards. Humble as they were, the Jesuits easily

f Occupations of Baghdad College Alumni f 283

commanded the respect they deserved. They did this not by
fear or intimidation as was common from their Iraqi
counterparts, but by their humanity and humility. They
possessed solid knowledge and a commitment to excellence long
before it became the business fad of the late 80s. They
impressed me with their lack of ego (not too many Iraqis would
admit in front of a class that they did not know the answer),
generosity, flexibility, self-discipline, tremendous energy
and industry, a wonderful sense of humor, openness and the
ability to give one all the time one needed. They genuinely
cared.

In the ethics class, Fr. Campbell encouraged debate and
questioning. He suggested that I explore similarities and
differences between the Judeo-Christian religion and
Buddhism, a subject beyond the scope of the classwork. Fr.
Kelly approached me to help identify needy Jewish families
who could benefit from free food, a lesson in social
responsibility. Fr. William Larkin encouraged me to
participate in a summer science project which was later
presented to visiting dignitaries, an extra curriculum
activity. Fr. McDonough supported my efforts to perform
music during the festive parties. And Fr. Mulvehill was ready
to display my new paintings. To the Jesuits, education went
far beyond the learning of a book. It focused on the shaping of a
personality.

This preparation perhaps explains the relative ease with
which I faced studying at MIT. Don't misunderstand me. I
worked very hard and put in long hours. But I also played hard
and enjoyed the "free" times. I did not allow problems to
overwhelm me nor did I succumb to the temptation of an easy
way out. I graduated with two masters (the only one to do so in
that year), a tribute to the discipline and training instilled in
me by these outstanding men of the robe. Today, I can't help
but live by their example.

I was so taken by their selfless dedication, that many times I
seriously considered joining their order. However, their
mission was not one of proselytizing, and they discouraged me
even from attending Mass. Ironically, even though I have not
changed my faith, I now often attend Mass with my Christian
friends. (Premjit Talwar, AH '68)

284 C| Chapter 1 1 The Living Heritage of alumni

Epilogue

The Christians cherished the work of the Jesuits from the
start and the earlier suspicions of Muslims dissolved once they
realized that the Jesuits were not covertly trying to convert their
sons but were offering them an excellent education. In fact
Muslims are listed among the Jesuits' strongest supporters. They
saw them as religious men whose only purpose was to take
seriously Jesus' admonition to serve others. That service came in
the form of education. Muslims and Christians alike came to
realize that the Jesuits introduced to the Baghdad community
unanticipated intellectual, spiritual and social benefits.

The most interesting part of the Baghdad College and Al-Hikma
story does not concern buildings, curricula or huge campuses but
concerns rather the people that built and used these creations. It
still is the students, their families, the Jesuits and their
colleagues that make us remember that "fleeting wisp of glory"
with such emotion. This story of the Baghdad Jesuit adventure
focuses on the interaction between young American Jesuits and
youthful Iraqi citizens and their families. It started in 1932 and
then grew into a strong bond of affection and respect.

Much more than other Jesuits in their American schools the
"Baghdadi" Jesuits entered the family lives of their students
frequently and intimately through home visits to celebrate Muslim
and Christian feast days as well as a myriad of social events, both
happy and sad. There was much more than ordinary student-
teacher bonding. On campus the Jesuits participated in games,
debates, drama, contests, athletic events almost as much as the
students. Jesuits became enthusiastic about their Iraqi charges
when they noticed early on that there was a great affinity between
these Iraqi students and themselves. Jesuits found the Iraqi
students warm, hospitable, humorous, imaginative, receptive,
hard-working and appreciative of educational opportunities. This
story presents evidence that the Iraqis found the Jesuits happy,
fun-loving and dedicated.

As the years went on Iraqis increasingly liked them and were
proud of the two schools as part of the Iraqi scene. Each of the
many government crises were opportunities for successive
governments to force the Jesuits to leave. The fact that they were
always allowed to continue is testimony to how widely Jesuits had
been accepted. The exception was the Baathi coup in 1968. In
spite of the Jesuits' strenuous efforts to remain in Iraq, they
joined the long line of Jesuits in various lands at various times
who were expelled from their adopted country.

Appendix A References and Sources 285

Appendix A References and Sources

Anawati, George, O.P. "The Roman Catholic Church and the

Churches in Communion with Rome," in A.J. Arberry, Religion

in the Middle East. New York: Cambridge Press, 1969.
Baram, Amatzia Culture, History and Ideology in the Formation of

Ba'thist Iraq, 1968 -89. New York: St Martin's Press, 1991.
Baghdad by Ministry of lnformation:Dar Al-Jamhuriya, Baghdad
Baghdad Jesuit Alumni Association Yearbook. Detroit, Nu-Ad
Bangert, William V., S.J. A History of the Society of Jesus.

St. Louis: Institute of Jesuit Sources, 1986.
Bashara, Charles G. Faith, Education, and Nationalism in Interwar

Iraq: The Mission of the American Jesuits, 1931-1941.

Princeton: M. A. dissertation presented at Princeton

University in 1985.
Bowering, Gerhard, S.J. "Jesuits and the Islamic World at the

Beginning of a New Millennium." Discovery^ 993), pp. 1-1 7.
Burke, James L, S.J. Jesuit Province of New England: The

Expanding Years, Boston: The Society of Jesus of New England,

1986.
Directorate General of Statistics, Report on Education in Iraq.

Baghdad: Government Press, 1962.
Etteldorf, Ray Catholic Church in the Middle East. New York:

MacMillan, p. 959.
Gallagher, Louis, S.J. Edmund A. Walsh, S. J., A Biography.

New York: Benziger Brothers, 1959.
Iraq Ministry of Education. Development of education during the

third year of the revolution 1960-1961. Baghdad:

Government Press, 1961.
Joseph, John, The Nestorians and their Muslim Neighbors

Princeton: Princeton University Press, 1961.
Joseph, John, Muslim-Christian Relations and Inter-Christian

Rivalries in the Middle East: The Case of the Jacobites in an

Age of Transition. Albany: S.U.N.Y. Press, 1983.
Jesuit Mission Office, Jesuit Mission Magazine
Khadduri, M., Independent Iraq 1932-1938. London: Oxford

University Press, 1960.
Kramer, Samuel Noah, History Begins at Sumer. New York:

Doubleday, 1959.
Latin History of Baghdad College: 1932-1939. Anonymous
Landau, R. The Arab Heritage of western civilization.

(Information Paper No. 29) New York: Arab Information

Center, 1962.

286 T Appendix T T

Madaras, Edward, S.J. Al Baghdadi, Tales Told by the Tigris.

New York: Jesuit Mission Press, 1936.
Madaras, Edward, S.J. History of the Baghdad Mission

(unpublished)
Madaras, Edward, S.J. Al Baghdadi Newsletter

Marr, Phebe. The Modern History of Iraq. London: Westview

Press, 1985.
McCarthy, Richard, S.J. Address to the N.E. Province assembly

5/15/68 in Boston
McCarthy, Richard, S.J. Al-Hikma University, Boston: Jesuit

Foreign Missions, 1969.
New England Province News Magazine, Boston
S. J. News Magazine, Washington
Rice, William, S.J. History (unpublished)
Rice, William, S.J. Diary of William Rice (unpublished)
Simon, Reeva S. Iraq Between the Two World Wars. New York:

Columbia University Press, 1986
UNESCO. International Commission of Mathematical Instruction,

New trends in mathematics teaching. Paris: UNESCO, 1966.

Communications and Letters quoted

Baghdad Superiors' Letters to the N.E. Provincial

Diaries of the Jesuit superiors

Letters from Provincial J. M. Kilroy, S.J. to W. Ledochowski, S.J.

Province Letters (New England Province Archives)

House Diary of Baghdad College

Private Notes of Edward F. Madaras, S.J.

Telegrams from Francis Sarjeant, S.J. to James H. Dolan, S.J.

Letter to the Society of Jesus from W. Ledochowski, S.J. Superior

General of the Society of Jesus, 8/15/37
Province Letters (New England Province Archives)
Other personal communications already mentioned
Yusuf Emmanual II {Chaldean Patriarch}
Burke, James L., S.J. McEleney John J., S.J.

Coffey, J. Edward, S.J. Merrick, Joseph P., S.J.

Dolan, James H., S. J. Murphy, George M., S.J.

Gookin, Vincent A., S.J. Phillips, Thomas, C, S.J.

Kilroy, James M., S.J. Sarjeant, Francis B., S.J.

Madaras, Edward, S.J. Rice, William, S.J.

McCarthy, Richard, S.J. Walsh, Edmund A., S.J.

Appendix B

Chronology

287

Appendix B Chronology

Brief 40 year chronology of B.C. in a world
Baghdad College

Date

Request of Iraq's Christians 1929

Fr. Ledohovsky's letter 1930

Visit of Edmund A. Walsh 1931

Jesuit Arrival: Start of B.C. 1932

Purchase of 25 acres 1933

B.C. moved to Sulaikh 1 934

New Iraq conscription laws 193$

Construction starts buildings 1936

First (5 year) B.C. graduation 1937

Classes start in new building 1938

Completion of Residence 1939
First Al Iraqi published as book 1940

1500 foot circumferential wall 1941

Boarding house partitioned 1942

Number boarders peaks at 68 1943

Enrollment quadruples '38-44 1944

Fr. Madaras becomes Rector 1945

Death of founder Fr. W. Rice 1946

el Iraqi printed in Lebanon 1947

First Intermediate bb team 1948

School in Teheran is planned 1 949

el Iraqi becomes al Iraqi 1950

B.C. at Pan Arab Olympics 1951

Rains and flooding at B.C. 1 952

Sacred Heart Chapel built 1953

Planning begins for Al-Hikma 1954

Iraq gives land for A.H. 1955

Start of classes at Al-Hikma 1956

Visit of King Faisal II 1957

B.C. wins the city bb cup 1958

Al-Hikma to Zafar.: Xn Center 1959

First Graduation at Al-Hikma 1960

First year of the Lay Volunt. 1961

A.H. becomes co-ed: Lib. Arts 1962

Start of Minor Sem. at B.C. 1963

Last year of boarding division 1964

Parents' days at B.C. start 1965

Plans for Oriental Institute 1966

Lay Volunteers' program 1967

Dismissal of Jesuits from A.H. 1968

Dismissal of Jesuits from B.C. 1969

setting
World events

Stock market crash
Discovery of the planet Pluto
Iraqi Petroleum Company
Atom is split by scientists
King Faisal I dies: Ghazi King
John Dillinger slain by FBI
Italy invades Ethiopia
Oil discovered in Saudi Arabia
German zeppelin Hindenburg
First fission of uranium
King Ghazi dies in an accident
Germans take Paris
Pearl Harbor: Rachid Ali
Battle of Midway
Successful use of penicillin
D-Day: Attempt on Hitler's life
First atomic bomb: WW II ends
First session of U.N.
Transistor is invented.
Israel is created in Palestine.
Germany partitioned: NATO
Start of Korean war
First UNIVAC computer
Egyptian revolution: Nasser
Death of Stalin
Battle of Dienbienphu.
Warsaw pact
Suez Crisis

Common market: Sputnik
Iraq becomes republic.
Hawaii admitted into the U.S.
OPEC is founded
Kuwait gains independence
Revolt of the Kurds in Iraq
Death of Pope John XXIII
P.LO. initiated

U.S. begins bombing N. Vietnam.
Arif becomes president of Iraq
Third Arab-Israeli War
Baathi come to power in Iraq
Apollo 10 lands on the moon

288

T

Appendix

ff

Appendix C Lists of names

1 The143 Jesuits who served in Baghdad

Anderson. Francis

t

(35-40)(47)

Armitage, Clement

t

(39-43)

Banks, Edward J.

(52-68)

Banks, John P.

(45-48X58-69)

Belcher, Francis H.

(55-58X64-69)

Bennett, Joseph T.

(51-54)(61-69)

Bergen, Franklyn J.

(61-63)

Bonian, Stephen J.

(69)

Burby, Clarence J.

(61-64)

Burns, Eugene P.

t

(64-66X69)

Campbell, Robert B.

(50-54X61-69)

Cardoni, Albert J.

(54-57X65-69)

Carroll, Paul R.

(64)

Carry, John A.

(53-56X61-69)

Casey, William J.

t

(36)(44-45)(69)

Cheney, Edmund K.

(38-39)

Coffey, Edward J.

i

(32-35)

Como, Denis R.

(60-63X69)

Connell, Joseph F.

t

(34-36X43-69)

Connolly, Michael J.

(69)

Cornellier, John G.

(54-56)

Cote, Robert J.

(60-69)

Cronin, Francis X.

i

(40-43X49-53)

Crowley, Charles G.

(54-55X59-69)

Crowley, Charles

t

(56-57)

Curran, Francis X.

(50-53)

Decker, Neil F.

(52-55X60-68)

Delaney, Ralph B.

(46-48)

DeNapoli, George A.

i

(61-63)

Devenny, John J. A.

(39-49)

Diskin, John J.

(48-59(68-69)

Doherty, Robert G.

(55-57)

Donohue, John J.

(53-56X66-69)

DuBrul, Peter D.

(62)

Dunn, Charles J.

(49-52)

Egan, William T.

(54-56)

Fallon, Joseph F.

(53-55)

Farrell, Robert D.

(58-61)

Fennell, Joseph G.

(39-43X50-69)

Ferrick, Robert T.

(52-54)

Flaucher, Joseph J.

(55-58X63-69)

Flynn, Richard J.

(69)

Foley, Lawrence J.

(54-58X66-68)

Foley, Ernest B.

t

(56-59)

Foster, Raymond F.

J.
I

(68)

Galvani, John J.

(63-69)

Gerry, Stanislaus

t

(47-57X58-69)

Gibbons, Thomas J.

(54-57X65-68)

Gloster, George F.

(54-57)

Gookln, Vincent A.

t

(35-47)

Greene, Merrill F.

t

(69)

Guay, Leo J. t

(44-56X57-69)

Hallen, Edward F.

t

(58-60)

Hamel, J. Thomas

(51-55X63-66)

Harman, Paul F.

(62-65)

Healey, Charles J.

(59-62)

Hicks, Alfred J.

(60-63)(69)

Holland, D. Kerry

(68)

Hoyt, George F.

(39-43)

Hussey, Thomas F.

(37-40X45-69)

Ibach, William D.

(53-56X61-69)

Jolson, Alfred J.

t

(52-55X63-64)

Kelly, Edmund F.

(52-55X60-69)

Kelly, Frederick

t

(49-52)(59-69)

Kelly, Thomas J.

t

(45-55X56-69)

Keough, Arthur J.

(66)

Kinsella, Gerald A.

(69)

LaBran, Joseph J.

(49-58)

Larkin, James F.

t

(44-54X57-69)

Larkin, William J.

(46-49X60-69)

Loeffler, Charles

t

(43-50)(52-69)

Lynch, Thomas J.

t

(46-50)

MacDonnell, Joseph

(55-58X64-69)

MacNeil, Sidney M.

t

(37-39X43-69)

Macomber, William

(51-53X62-69)

MacWade, Joseph A.

(55-58X66-69)

McCarthy, James H.

(58-61 )(67)(69)

McCarthy, John J.

(61-64)

McCarthy, John Joseph

t

(52-55X60-69)

McCarthy, Michael

t

(36-38X43-59)

McCarthy, Richard

t

(38-41)(51-69)

McDermott, Martin J.

(58-61)

McDermott, Thomas

(45-47)

McDonald, Douglas A.

(67-68)

McDonough, Leo J.

i

(48-51X59-69)

McGrath, John J.

(46-48)

McGuiness, Francis

t

(36)

McHugh, Donald F.

(57-59)

McLeod, Frederick G.

(56-59X69)

Madaras, Edward F.

t

(32-44X45-67)

Mahan, Charles W.

t

(35-46X48-59)

Maboney, John L.

(45-48X53-69)

Manning, Thomas C.

t

(60)

Marrow, Stanley, B.

(55-57)(66-69)

Martin, Joseph L.

i

(68)

Merrick, Joseph P.

t

(33-69)

Mevding, Gregory F.

(62-64)

Mif'sud, John(Miff)

X

(32-46X47-64)

Morgan, James F.

(48-51X57-69)

Morrissey, John D.

(60-61)

Mulcahy, James F.

(68-69)

Mulvehill, Thomas

■j-

(47-55X57-69)

Nash, Paul A.

(46-49X54-69)

Neidermeir, Jerome

(69)

Nugent, Patrick J.

(64-66)

Nwyia, Paul

(60-63)

O'Brien, Robert F.

(59)

O'Connor, Joseph E.

(53-56X61-69)

CHalloran, James J.

(65-67)

O'Kane, Joseph F.

t

(48-51X56-69)

0"Neil. Francis J.

(46-47)

Owens, John V.

t

(57-67)

Paquet, Joseph A.

(53-56X61-69)

Parnoff, Italo A.

(47-68)

Pelletier, Walter R.

(54-57)(63-69)

Powers. Harold R.

(50-54)(59-69)

Powers, James F.

(58-60)

Quinn, Joseph D.

t

(45-55X56-69)

Raphael, Yusuf H.

(63-66)(69)

Regan, Robert F.

(53-56X64-69)

Rice, William A.

t

(32-39)

Rust, Charles H.

t

(67)

Ryan, Joseph L.

(45-47X54-69)

Sara, Solomon, I.

(57-60)

Sarjeant, Francis

t

(34-48)

Scopp, Andrew J.

(57-60X66-69)

Servas, John

t

(36-37)

Shea, James P.

(44-45)

Shea, Leo J.

t

(38-47X48-69)

Shea, Walter M.

(53-55)

Sheehan, William

t

(36-47X48-66)

Skelskey. David A.

(61-64)

Smith, Simon E.

(55-58)

SpiUane, James A.

(69)

Stanley, Richard J.

(66-68)

SuDUvan, Robert J.

(43-51X52-69)

Taft, Robert F.

(56-59)

Teeling, John P.

(67-68)

Travers, David O.

(62-65)

Walsh, James P.

(57)

Wand, Augustine

t

(34-36)

Williams, John J.

t

(37-40)(44-67)

Young, Walter J.

(59-62X67-69)

t signifies dece

:ased

Appendix C Lists of Names 289

2 Names of correspondents Jesuits & alumni

Jesuit Names years in Baghdad

Edward Banks 52-68

Frank Belcher 55-58, 64-69

Vincent Burns {52-54}

Robert Campbell 50-54, 61-69

John Carty 53-56, 61-69

Charles Crowley 53-55, 58-69

Neil Decker 52-55, 60-68

Ralph Delaney 45-48

John Donohue 53-56, 66-69

Joseph Fennell 39-43, 50-69

Lawrence Foley 54-58, 66-68

Alfred Hicks 60-63,68-69

Thomas Hussey 37. .59, 66-69

Alfred Jolson 52-55, 63-64

Joseph LaBran 49-58

Jos. MacDonnell 55-58, 64-69

John Mahoney 45-48, 53-69

Stanley Marrow 55-57, 66-68

Jim Morgan 48-51, 56-69

Paul Nash 46-49, 54-69

Joseph O'Connor 53-56, 61-69

Walter Pelletier 54-57, 63-69

Joseph Ryan 45-47, 54-69

Solomon Sara 57-60

Simon Smith 55-58

James Spillane 68-69

Robert Sullivan 43-51, 52-69

Robert Taft 56-59

Walter Young 59-62,67-69

Lay Volunteers

Robert Finlay 68-69

Joseph Flibbert 61-62

John E. Jordan 63-65

Ed Reynolds 63-64

John Rossetti 6 6-67

Mike Toner 63-65

B.C. Alumni years

Peter D. Atchoo 42-47

A-Majid alDahhan 54-59

Zuhair al-Dhafir 52-57

Hamid Attisha 58-63

Tahir Bazirgan 56-59

Hikmat Emmanuel 39-44

Yuil Eprim 52-57

George Faradi 32-37

Adolf Forage 43-4 8

Sarkis Garibian 47-52

Shawqi G. Gazala 59-64

Jack J George 63-67

RaadHabib 62-6 8

Ramzi Y. Hermiz 42-48

Waiel Hindo 54-60

Fakhri Jazrawi 56-57

Elwin Kennedy 39-42

Stanley Marrow 42-47

Dave Nona 59-64

Farid Oufi 43-48

George F. Rahim 32-37

Kamal E Rayes 64-66

Saib Shunia 47-52

Michael Sitto 55-59

Allen L. Svoboda 53-58

Carlo Tonietti 45-50

Raymond Vincent 48-53

K. Youkhanna 64-66

Luay Zebouni 62-67

Edward T. Zoma 32-37

Al-H. Alumni years

Hamid Attisha 63-67

Tahir Bazirgan 61 -67

Edward Butros 64-68

Yuil Eprim 57-61

Jack J George 6 8-6 9

Waiel A. Hindo 60-6 4

Fakhri Jazrawi 61-62

Dave Nona 64-68

Sr. Jos. Pelletier 62-66

Premjit Talwar 64-68

290 *f Appendix f f*

3. Al-Hikma faculty & staff for the year1967-68

Rev. Richard J. McCarthy
Rev. John P. Banks
Rev. Eugene P. Burns
Rev. Robert B. Campbell
Rev. Albert A. Cardoni
Rev. Joseph P. Connell
Rev. Robert J. Cote
Rev. Charles G. Crowley
Bro. Raymond F. Foster
Rev. Leo J. Guay
Rev. Frederck W. Kelly
Rev. James P. Larkin
Rev. William J. Larkin
Rev. Joseph A. MacWade
Rev. Stanley B. Marrow
Rev. Joseph L. Martin
Rev. Michael J. McCarthy
Rev. Joseph F. MacDonnell
Rev. Leo J. McDonough
Rev. Thomas B. Mulvehill
Rev. Paul A. Nash
Rev. Joseph P. O'Kane
Rev. Joseph L. Ryan
Rev. Thomas Gibbons
Rev. Douglas A. McDonald
Rev William Macomber
Rev. Joseph E. O'Connor

Mr. Wilson Ishaac
Mr. Noel Azzawi
Mr. Andrews A. Joseph
Mr. Sanharib Shabbas
Dr. Faraj Abdulahad
Mr. Mumtaz Aziz Dinno
Miss Najat Raphael
Mr. Noel Emmanuel
Mr. Saadi Dabuni
Mr. Muwaffaq Simaani
Mr. A-Fattah Chalmiran
Miss Bushra Zabloq
Miss Peruz Nishania

Miss Dikranuhi Simonian
Mr. Nabil Francis
Mr. Tariq Kakos
Mr. Wayil Hindu
Mr Jochen Langer
Mr. Philipp Muller
Sister Aurelia, O.P.
Sister Columba, I.H.M.
Sister M. Louise, S.L.
Sister Shelia, I.H.M.
Miss Jeanne Brennan
Mr. John Dodig
Mr. Edward Giegengack
Mr. Dirk-Jan J. van Lottum
Miss Mary Rose Sidari
Mr. A-Fattah Amin (Accounting)
Mr. A-Razzak A-Wahab (Law)
Mr. A-Wahid Makhzumi (Stat.)
Mr. Adnan al-Ghraibawi (Stat.)
Mr. Dhia Azzu (Business)
Mr. Garabet Zulumian (Chem.)
Dr. Hatif Jalil (Chemistry)
Dr. Inad al-Ghazwan (Arabic)
Mr. Jibrail Rumaya (Soils)
Mr. Mahdi Omran Issa (survey.)
Mr. Mufid Mirza (Accounting)
Mr. Madhat Fadhil (Irrigation)
Dr. Moneim A-Wahab (Eco.)
Dr. Muhammad Mahdi (Eco.)
Mr. Muwaffaq Ridha (Elective)
Miss Olga Ghantus (English)
Dr. Oraybi al-Zawbayi (Math.)
Mr. Peter Markho (Mechanics)
Mr. Qais Fattah (Hydraulics)
Dr. Rufail Rumaya (Concrete)
Mr. Saleh Hadbai (Accounting)
Mr. Sami Andrea (Drawing)
Mr. Samuel Rumaya (Constr.)
Mr. Talib Mahmud Ali (Math.)
Miss Vera Johnston (Marketing)
Dr. Younathan Youash (Geology)
Mr. Yuhanna Aboona (Manag.)

Appendix C Lists of Names 291

4. B.C. faculty & staff for the year 1967-68

Fr. John A. Carty

M

'. Steve Kramer

Fr. Joseph D. Quinn

M

-. Edward McNamara

Fr. Edward J. Banks

M

'. Edmund Scanlon

Fr. Francis Belcher

M

'. Frank Sikora

Fr. Joseph T. Bennett

M

'. David Traverso

Fr. Neil F. Decker

M

'. Adil Shammani

Fr. Joseph G. Fennell

Mi

". Ahmad Shahad

Fr. Joseph J. Flaucher

•M

'. A-Razzaq al-Ubaidi

Fr. Laurence J. Foley

Mi

'. Abdulahad George

Fr. Stanislaus T. Gerry

M

'. Bashir Saffo

Fr. Kerry D. Holland

Mi

'. Elia Yacub

Fr. Thomas F. Hussey

M

-. Fadhil Dakkak

Fr. Edmund F. Kelly

M

'. Gabrial Shamsi

Fr. Thomas J. Kelly

Mi

'. George Abbosh

Fr. Charles M. Loeffler

M

'. Hamid Al-Ani

Fr. Joseph F. MacDonnell

M

'. Jamil Salim

Fr. Sidney M. MacNeil

Mi

'. Leonard Sayad

Fr. Charles W. Mahan

Mi

'. Manuel Abdulahad

Fr. John J. Mahoney

M

'. Mansur Gorial

Fr. John J. McCarthy

M

-. Metti Ibrahim

Fr. Joseph P. Merrick

M

'. Muhammad Ali Al-Bir

Fr. James F. Morgan

Mi

*. Muhammad Ali Hatif

Fr. James F. Mulcahy

Mi

■. Muhammad Al-Saadi

Fr. Joseph A. Paquet

Mi

\ Muhammad Hammadi

Br. Italo A. Parnoff

Mi

". Nairn Kitto

Fr. Walter R. Pelletier

Mi

'. Nasir Taqtaq

Fr. Harold R. Powers

Mi

'. Rammo Fattuhi

Fr. Robert F. Regan

Mi

•. Sabir Al-Atraqchi

Fr. Andrew J. Scopp

Mi

-. Sabri Mansur

Fr. Leo J. Shea

Mi

'. Sami Butti

Fr. Robert J. Sullivan

Mi

'. Shihab al-Hamdani

Fr. Walter J. Young

Mi

\ Tawfiq Askar

Mr. Michael Albin

Mi

\ Wilson Narsi

Mr. John Bruch

Mr

. Yacub Esco

Mr. James Callahan

Mr

•. Yahya Nazhat

Mr. Edward Cooney

Mr

. Yusuf Haddad

Mr. Carmen Fuccillo

292 f f Appendix f f

Appendix D Notes to complement text:

listed according to page

See page"! 8

Permit of the Iraq Minister of Education to open Baghdad College

DOC # 4 Baghdad, Iraq 6/30/32

No. 3947 Date 30th June, 1932

To: Rev. William Rice, S.J., 11/45 Muraba Street, Baghdad

Dear Sir,

In reply to your letter dated June 23rd, I have the pleasure to

intimate you hereby our formal agreement to your opening a

new School under the name of "Baghdad College" subject to the

Educational Laws and Regulations in force of this Government.

Wishing you every success in your enterprise and we trust

that this College will do much to contribute for the promotion

of education in this country.

Best wishes.

Yours faithfully,

Minister of Education.
See page 19
The Iraq-American Educational Association: I.A.E.A.

Know all men by these presents: that we, the undersigned,
James M. Kilroy, James H. Dolan, W. Coleman Nevils, Edmund
A. Walsh and Joseph A. Farrell, being persons of full age, all
citizens of the United States of America and a majority citizens
of the District of Columbia, do by these presents, under the
provisions of sub-chapter 3 of Chapter 18 of the Code of laws
for the District of Columbia, hereby organize ourselves into a
body corporate for educational, benevolent, religious and
literary purposes, and do certify as follows:

1. That the name of the Corporation is the Iraq-American
Educational Association.

2. That the term for which it is organized is perpetual.

3. That the particular business and object of this Association
are to sponsor and aid colleges and other institutions in the
Kingdom of Iraq directly and through affiliation with similar
foundations in the United States, and thus promote and advance
their educational, spiritual and academic efficiency.

4. The number of Directors for the management of its
business shall not be more than eight and for the first year of
the existence of this Corporation and until their successors are

Appendix D Notes to complement the text 293

appointed, are:

The Presidents of the following Associated Colleges and
Universities in the United States:

W. Coleman Nevils, Georgetown University, Washington, D.C.

Louis J. Gallagher, Boston College, Massachusetts.

John M. Fox, Holy Cross College, Worcester, Massachusetts.

Robert M. Kelley, Loyola University, Chicago, Illinois.

Robert S. Johnston, Saint Louis University, Missouri.

Edward J. Whelan, University of Detroit, Michigan.

John W. Hynes, Loyola University, New Orleans, Louisiana.

See page 21

A 1956 description of 19 sections of Baghdad

Introduction: This description of the city of Baghdad is in
the form of a survey, which sweeps down the east bank of the
city and up the west bank. The purpose of the survey is to
describe the various sections of the city.

1. Sulaikh. home of Baghdad College is the northernmost
section of the city on the east bank of the river, and is partly
inside and partly outside of the sadda (or dike). The village of
Sulaikh, situated on the river, is a large cluster of mud huts
inhabited by the very poor. The rest of Sulaikh is mostly
residential, and inhabited by middle class people. "Camp
Sulaikh" inside the dike is populated by poor Christians.

2. Adamiya lies south of Sulaikh: a section older than
Sulaikh, more densely populated, and containing many shops.

3. Waziriya is a little south and east; an almost exclusively
residential area containing fine homes of many wealthy
Muslims as well as the consulates of many countries.

4. North Gate is the ancient northern entrance into the old
city and was demolished in the 20's. North Gate is the center
of bus traffic of the northern part of the city. In this area are
located the Royal Hospital, the Government Colleges, the
Foreign Office and the jail. Nearby is the Royal Palace.

5. The Old City lies between North and South Gates through
which now run three important streets: Rashid St., Ghazi St.,
and Sheikh Omar St. Two bridges cross the river from this
section, Faisal Bridge, the principal one, and Mamoun Bridge.

Rashid Street is Main Street. Between it and the river are
situated the covered bazzars, Bank Street, the Ministry of
Defense, Parliament, the Central Post Office, and many hotels.

294

T f

Appendix

T f

J

>i ".

f-r)

\

yX

:'^

Appendix D Notes to complement the text 295

Between Rashid and Ghazi Streets is a maze of narrow alleys
that is thickly settled. In one place, the Christian Quarter, are
located the largest of the Catholic Churches, the Latin,
Chaldean, Armenian and Syrian Cathedrals. Since the well-to-
do Christians have left this area for the residential sections,
especially Karradah, it is inhabited by mostly poor Christians
and Muslims. Sheikh Omar Street is one long stretch of repair
shops. The whole area is terribly crowded, noisy, disordered
with giant the traffic problems.

6. South Gate marks the end of the old city on the eastern
bank of the river, where are located many stores, offices, and
cinemas. From here buses go in all directions. At present
South Gate area is undergoing a great transformation due to the
construction of a new bridge across the Tigris, which will
make this district even more important.

7. Betaween lies below South Gate, where 30 years ago there
were only date groves. The city has been growing steadily in
an enormous development of residential areas. Betaween,
which is closest to South Gate and is now densely inhabited.

8. Saadun is east and south of Betaween. Excellent wide
avenues lead from South Gate to Karradah. While Saadun has
some schools, government buildings and hospitals, it is mainly
residential. In the northern end of Saadun, close to the dike, is
located the Jesuit house of Arabic Studies, St. Joseph's.

9. Karradah Sharquia lies about two miles from South Gate
and hosted the American Embassy, which was built in what is
now a vast residential section of both the very rich and the
middle class. A large number of the Americans live here. The
whole area is well planned and beautiful.

Karradah is in a sense a Christian residential section.
Christians are not the only ones who live here, but more
Christians live here than in any other part of the city. In
Karradah are the following Catholic churches: Greek, Syrian,
Armenian, Chaldean and Latin churches which are all small and
may seat roughly about 100 people.

10. New Baghdad lies southeast of South Gate. This is a
private real estate venture on a rather large scale. It has been
said that New Baghdad so far has not been as successful as was
originally hoped. One difficulty is that it lies outside the dike,
so that the flood waters of the Tigris cause great damage.

11. Rashid Camp is a large site occupied by the Iraqi Army
and lies southeast of Karradah. South is Rustamiya.

12. Zafaraniva , home chosen for Al-Hikma is an expanse
of farm land south of the military camp on the road to Basra.

296 f f Appendix f f

13. Daura is the new Government Oil Refinery which is
situated opposite Karradah. There is a main artery coming
down from the city, river frontage, and large plots of land.

14. Mansur City lies north of the Basrah Railroad and along
the Tigris. This block of land, with a race track in the center
and homes around it, is a successful private real estate
venture, that has already attracted many other private
homeowners to the district. The road to the west (to Jordan
etc.) passes by Mansur and goes through Abu Graib, where the
Government Agricultural School and Experimental Station are
located, about 25 minute rides from Faisal Bridge.

15. Karradat Mariam is a residential section where now the
new Palace and the new Parliament buildings are being
erected. The French and Iranian Embassies are situated here.

16. Baghdad West covers that area on the west bank bounded
by Karradat Mariam, Karkh, and Mansur City. Here are the
Mosul and Basra stations.

17. Karkh lies north and close to Faisal Bridge; it is a
crowded and disordered district of houses and shops.

18. Shal chiva. once occupied by the English Army camp, is
an open, dusty section, hitherto not much developed. Besides
the tremendous customs sheds, pleasant homes have been built
along the river; there are now two huge modern textile
factories, date packing and brick factories.

19. Kadhimain is an ancient crowded district, famous for its
magnificent mosque and teeming with shops and stores.
According to the 1947 census, the population here then was
113,650. It boasted of a pontoon bridge.

See page 25

The Massacre in Fiesh Khaboor (Pesh Kapur) written on the
occasion of a demonstration to celebrate the victory of the
Government troops over the Assyrians.

Doubtless, since the matter was aired at Geneva, the facts are
sufficiently well known to the outside world to make
unnecessary any lengthy exposition of events on our part . . .
and we wish to remind you, too, that the Al Baghdadi is not a
political journal and has no desire to give any offense to the
parties concerned in the dispute by the recital of atrocities,
real or alleged. Our attitude is rather that of the historian, and
where the knowledge of the facts is doubtful, we shall not
hesitate to confess our ignorance.

Historians of old were wont to begin their works with the

Appendix D Notes to complement the text 297

creation of the world. We shall be content to go back only a few
thousand years. At that time the inhabitants of Mesopotamia
(or Iraq) were known as Assyrians in the north and Chaldeans
in the south. For our present purpose we are not interested in
their predecessors, nor have our studies in ethnology been
sufficiently deep or accurate to say how far these two peoples
were related. Suffice it to say that with the lapse of centuries
and at the present time the name Chaldeans has come to be
reserved for those of the above-named peoples who are
Catholics, with a special rite of their own. The name Assyrians
is applied to the followers of Nestorius (a Syrian bishop of the
fifth century who held that there were two persons in Christ,
the Divine and the human). The Chaldeans, therefore, are
Catholics, and the Assyrians are Nestorians. The nomenclature
is consequently more religious than ethnological.

Before the war, the Assyrians lived for the most part on the
northern side of the mountains which now form the boundary
between Turkey and Iraq.

When peace and quiet had once more settled on the country
after the imbroglio of the great war, and the ensuing
disturbances that arose in the endeavor to settle peoples and
divide boundaries according to everyone's satisfaction had
quieted down, there came the question of a permanent
settlement for the refugee Assyrians. It was not surprising
that Turkey should refuse to admit them back into her
territory, and pourparlers were begun with a view to finding
them land for a permanent settlement in northern Iraq.

The head of the Assyrian nation, if it may now be said to
have a head at all, is the Patriarch Mar Shimoon, a young man
of about 26. He held out for an enclave of Iraqi territory
which would enable his people to settle as a unit and allow
himself to exercise to some extent the jurisdiction, both
spiritual and, to an extent which we do not care to define,
temporal. The Iraq Government did not feel that it could grant
the claims of the Patriarch, and something of an impasse
followed. Initially the Government obtained the services of one
whose experience qualified him to deal with such matters,
Major Thompson by name, and asked him to try to arrange a
settlement. He came to Iraq for that purpose in the first part
of the present year.

Negotiations had been proceeding for some time, when Mar
Shimoon was summoned from Mosul to Baghdad and made to
understand that his presence in the north was considered to
have an obstructive influence by reason of his attitude towards
the negotiations, and he was requested to remain in Baghdad for

298 f f Appendix f f

the nonce. He took up his residence at the local Y.M.C.A.

Not long after this, several hundred Assyrians (most of
whom possessed rifles which they had brought from their
service with the British by previous agreement) crossed the
Tigris and entered Syria under the leadership of one Yaku.
What their purpose was in this it is difficult to say, for they
were soon wanting to return. The Iraq Government informed
them that they could do so only on condition that they
surrendered their rifles. The Assyrians objected that they
would thereafter be an easy prey to the Kurds, their
traditional enemies. At all events, the Assyrians did re-cross
the Tigris into Iraqi territory in the early part of August, near
the little town of Pesh Kabur. They were met by Iraqi troops. A
shot was fired, and that was the beginning of hostilities. How
many were lost on both sides then and afterwards, whether of
combatants or non-combatants, we personally do not know.
Suffice it to say that any hostile intentions which the
Assyrians may have entertained, were quickly and decisively
frustrated by the Government troops, aided by Kurdish
mercenaries.

Today Mar Shimoon with his family is in Cyprus, where he
was brought from Baghdad by a British airplane. Attempts to
find a home for the Assyrians in other parts of the world have
thus far been fruitless. Criticism of the British Government
has appeared in English papers and magazines because, in the
words of her critics, "Britain has failed our smallest ally."
For a fuller account of the events which we have related, we
refer you (without assuming responsibility for their
accuracy) to Time for August 28. (Madaras, 1936, p. 172-5)

See page 27

The first advertisement of B.C.

A.M.D.G.
THE HIGH SCHOOL DEPARTMENT of BAGHDAD COLLEGE
Announces The OPENING OF CLASSES SEPT. 26, 1932

Gilani St. (Murabavah St.) Baghdad
THE HIGH SCHOOL DEPARTMENT of BAGHDAD COLLEGE

The High School Department of Baghdad College will open
classes on Monday Sept. 26th, 1932, for a limited number of
boys who are prepared to enter the fifth and sixth grades of the
Primary School and the first and second classes of the
Secondary School. The founding of this new school is due
partly to the long and earnest prayers of the laity, the clergy
and especially to the tender solicitude of His Holiness, Pius XI,

Appendix D

Notes to complement the text

299

and especially to the tender solicitude of His Holiness, Pius XI,
for the people of the Orient. This solicitude has been made
manifest on more than one occasion during the past few years,
and if further proof were needed, we have it in his decision to
open a school in Baghdad this present year. The care of the
school he confided to the General of the Society of Jesus, who in
turn entrusted it to the American Fathers of the same Society.
Eight American Colleges and Universities have been formed
into a corporation with the name. "Iraq-American Education
Association," incorporated under the laws of Washington, D.C.
for the purpose of sponsoring and promoting colleges and other
institutions of learning in the Kingdom of Iraq. The College
will be a day school for the present and it will be conducted on
the same lines as the three hundred other schools and
educational institutions of the Society of Jesus throughout the
world are conducted.

See page 27 DOC # 5 in the New England Jesuit archives
In the name of the Iraq-American Education Association Fr.
Rice purchased the 25 acres of land at Sulaikh for ID 2,181
(at that time equal to $10,228) on 27 June, 1934.

See page 27

BAGHDAD COULEGE

CUAS3

Year li_Jr

19 \\
19 U

J?

3-

3

II

"S3

~S 5
*3

3

ft

4

S
.c

5-f

1

3>i

<

3..

3

t-

Pui enf"i 5«Qnot\xa

Upti Oct.

i
i

!

|

v/W^

i

i

!

Oat— Jan.

i !

VLi

r«br%fory

!

March — Aaril

Mar

1

«-

1

I

1

1

KOTrCI TO f>»£yrn : — ?orer«*i a>« leouciiri *> atwnd » »* (o*o«rng :

I. sinK M ia ;t fonrH iKo* rour bor i»u6V» m i*a~c m «bi p«o hcx« In ortoorohon Icr rath ichcal day. >Kj •* ro*nt«i

tor NH ucua in ctaa and lor *■ aCTJULvnon or if» KoOM of inrtjamoia, rf.'iemi ifudr.
i. Kindly read OH* nroort eajraroOy. II re** SoV» — rin •• "or laraJaoarr, pira* lino eirf IN. iraav A vnJt or Idler w
ngury 10 rKr Khooi aJRca « ar»an ntoin.

PWaM lion and m»«T« ihH rrporr, W*h '« wm *>artV mrr r» wruri raancti.

S**j- SJ rial inoWiduot <uoi«cT W tallur.,- b*w 40 « »• oanerot waoal >i loiVrr. Rnol awja ar»

an ._„.. . Wifi »ar ir«dr»»« ■•«»» ar» orksr (O « *« atnrral oxrrco* or arte* Si ii w a

Fifth Year «ue+rct» or* loikjm (or lha T*ar. ana *aa- ■ inn «al no* b* formed lor asr a»»«ir»iwM noaheNcm.

300

Appendix f f

See page 60

Sons of prominent Iraqi citizens who attended Baghdad College
PRIME MINISTERS:

Abdul Rahman al-Gailani grandson, Abdul-Rahman
Abdul Muhsin al-Saadun grandnephew, Nasir
Jafar al-Askari

Tawfig al-Suwaidi

Naji al-Suwaidi

Nuri al-Said

Naji Shawkat

Jamil al-Midfai

Ali Jawdat

Hikmat Sulaiman

Hamdi al-Pachachi

Mustafa al Umari

Nurruddin Mahmud

Muhammad Sadr

Fadhil Jamali
CABINET MEMBERS:

H.E. Tawfig al-Suwaidi

H.E. Jamil Midfai

Umar Nadhmi

Tawfiq Wahbi

Youssef llbrahim

Mustafa Majid

Jamal Baban

Jala! Baban

Naji Shawkat

Yusuf Ghanima

Sami Shawkat

Tahsin Askary

Hikmat Sulaiman

Ali Jowdat al-Ayubi
SENATORS and REPRESENTATIVES:

nephew, Nahidh Askari

son, Luay

son, Nezih

two grandsons, Usam & Falah

son, Harith

son, Saad - grandson, Nabil

son, Namir

two sons, Muhain & Ibrahim

son, Abdul-Wahab

son, Mukarrim

son, Duraid

grandson, Jafar

son, Usama

Prime Minister
ex-Prime Minister
Minister of Justice
ex-Min. of Social Affairs
ex-Minister of Education
ex-Minister
ex-Minister of Justice
ex-Min. of Defense
ex-Prime Minister
ex-Minister of Finance
ex-Min. of Social Affairs
ex-Minister of Interior
ex-Prime Minister
ex-P. M & Amb. to Wash.

Hazim Shemdin
Hamid Jaf
Salim Hassun
Yaqub Murad
NEWSPAPER EDITORS:
Selim Hausan
Rufail Butty
Jibran Melcon
Kamil al-Chederchi
Yousif Hermiz Jammo
Sami Shawkat

Baqir Shabibi
Ahmad Uthman
Jafar al-Hamandi
Razzuq Ghannam

Rauf Alios
Rufail Butty
Munir Abbas
Izzet Ossman

AL-ALEMM AL-ARABI
AL-BILAD
AL-AKHBAR
SAUT AL-AHALI
SAUT AL-SHA'AB
BA'ATH AL-QAWMI

Appendix D Notes to complement the text 301

See page 116

Baghdad College - Secondary Math Contest for Dec. 1966

30 minutes: Score range from -15 to +60

Do as many problems as you can and put the answer in the Box

beneath the number of the problem.

Don't guess: points are deducted for wrong answers.

1 . Find the roots of x(x2 + 8x + 16)(4 - x) = 0.

2. Reduce the Fraction [{Va2 + x2-
(a2+x2)}/Va2 + x2]/Va2 + x2

3. Find the number of revolutions of a wheel, with fixed center
and with an outside diameter of 6 feet, required to cause a point on
the rim to go one mile.

4. The diameters of two circles are 8 inches and 12 inches
respectively. Find the ratio of the area of the smaller to the area
of the larger circle.

5. A triangle and a trapezoid are equal in area and have the same
altitude. If the base of the triangle is 18 inches, find the median of
the trapezoid.

6. Find the factors of x4 + 4.

7. Find the value of x if log10 (x2-3x+6)=1

8. Find the value of log3 27 times (9-25 times 9-33 )

9. The radius of the first circle is 1, that of the second is .5, that
of the third is .25 and so on indefinitely. Find the sum of the areas
of the circles.

10. The perimeter of an isosceles right triangle is 2p. Find area.
1 1 . The ratio of the areas of two concentric circles is 1:3. If the
radius of the smaller is r, then find an approximation of the
difference between the radii.

1 2. Find the value of 3/(a+b) when a = 4 and b = -4.

13. If log x - 5 log 3 = -2, Find x.

1 4. Find the roots of the equation x2 + 2x V3 +3 = 0

1 5. Represent the hypotenuse of a right triangle by c and the area

by A. Find the altitude on the hypotenuse.

302 f f Appendix f f

See page 120

Examples of Government Secondary Exams

Solid & Analytic Geometry Exam for June 1961

1 . Prove - the projection on a plane of a line is a straight line.

2 ) The generatrix of a right circular cone is twice the altitude. It
is equivalent to a rt. circular cylinder whose base equals the base
of the cone. Prove that the lateral area of the cylinder is one third
the lateral area of the cone.

3 ) Line AB is oblique to plane Y, and meets Y at point B. Find the
locus of the feet of all the perpendiculars, that can be drawn from
A to a straight line drawn through B and lying in plane Y.

4 ) OX, OY, OZ are three lines not all in the same plane. How do
you draw a line through 0 making equal angles with these three
lines. Prove your construction correct.

5 ) Prove a plane parallel to a pyramid's base cuts the pyramid.

6 ) Find the equation of the perpendicular bisector of the straight
line joining ( - 3,1) and (5, -3). Draw diagram.

7) Prove (3,5),(- 6, -1),(-1 ,-3),(8,3) is a parallellogram.
Trigonometry & Algebra Exam for June 1965
1 . If the difference between the squares of the roots of the
equation 4 x2-17x+c=0 is 3 3/16 find c.

2. Solve the equation 22x+2 + 41'x = 17

3. If the fourth, fifth and sixth terms of the binomial (1 + x)8
form an arithmetic series, find x.

4. Solve the following equation, finding all values of x
between 0° and 360° cos 4x - 2 cos x + cos 2x = 0

5. Points A & B were observed from the top of a tower of height
60m. It has found that the angle of depression of A was 45° and of
B. 30°. If A is in a direction S 33° W from the base of the tower
and B is S 57° E from the base, and if A & B are in the same plane
as the base of the tower, what is the distance between A and B?

6. A,B,C,D are all positive numbers. Prove that if A/B > C/D
then C/D < ( A2+C2)/(B2+D2) < A/B

7. The sum of an infinite geometrical series is 4, and the sum of
the cubes of the terms of this series is 192. Find the series.

8. A man takes out an insurance policy. He agrees to pay the
insurance company 60 dinars at the end of each year for 15
years. Immediately after the 15th payment the company will give
him 1000 dinars. If however he should die before the end of the
15 years, the company will pay his wife 1000 dinars no matter
how few payments he has made. Actually he died after ten years.
What did the company gain or lose? Use 5% compound interest.

9. Prove that (1+sin c)/(1- sin c) = tan2(45°+ c/a)

10. Find the largest angle in the triangle whose sides are 9 cm, 6
cm, 12 cm. Also find the area of this triangle if sec 75° 31' = 4

Appendix D Notes to complement the text 303

Government Secondary Physics Exam for June 1966

1 . a. Does air resistance have any effect on the acceleration of
falling bodies? If so, how? Give two factors which increase this
resistance and explain one of them using an example.

b. An object is thrown up a smooth inclined plane. It travels
96 ft during the second and third seconds of motion and 8 ft during
the fifth second. Find the angle of inclination of the plane and the
initial velocity.

2. a. Explain why: i. If a bullet strikes a sheet of glass it
pierces it but if a stone strikes a sheet of glass, the glass shatters,
ii. If air confined under pressure is allowed to expand, the
temperature decreases, iii. People are forbidden to stand on the
upper level of a two level bus.

b. One end 'A' of a uniform meter stick whose mass is 250
grams is fastened by a hinge to a wall so that it is free to rotate.
From a point on the wall above A a string goes down to the other
end of the meter stick 'B'. The system is in equilibrium when the
meter stick makes an angle of 30° with the wall and the string
makes an angle of 60° with the wall. Find the tension in the string
and the reaction of the hinge on the stick and its direction.

3. a. Explain a method of determining the frequency of a tuning
fork in the laboratory.

b. Find the power of an engine which throws 3960 lbs. of
water per minute with a velocity of 80 ft/sec if 20% of the work
is expended in overcoming resistance.

4. a. Explain why: i. Gasses have two specific heats whereas
liquids have but one. Show which of the two specific heats is
larger and explain why. ii. One of the results of the presence of
water vapor in the air is to prevent changes in temperature.

iii. Copper screens are used in miners' safety lamps.

b. A flask holds one liter when it is filled with Hg at 80 C.
Find the mass of Hg to be added to fill the flask at 20 C. The
coefficient of expansion for Hg is 0.000162/ C and the coefficient
for glass is 0.0000085/ C. The density of Hg at O C is 13.6 g/cc.

5. a. Explain why and by diagrams show the light rays:
i. for the formation of mirages in hot countries.

ii. for the 3 images formed by an object in 2 plane mirrors.

b. If the vertex angle of a triangular prism is 30° and the
index of refraction of the glass is 2/(V3 -1).

6. a. Define: Magnetic unit pole, null point, volt and ohm.

b. Find the V if the number of turns of primary coil= is 20,
and secondary =1000 turns: V =110; R = 20,000.

304 f f Appendix f f

See page 149 Finances in the 30's

1940 letter from Mission to Province treasurer relates:

Apart from building expenses, our annual expenses have
remained remarkably similar from year to year despite the
increase in the number of the community. This is undoubtedly
due to the fact that we spend very little here on food, clothing,
and incidentals for the community, so that adding a few men to
our numbers makes no really appreciable difference in our
expenses. You may be interested to see the annual receipts and
expenses since 32-33. The cost of the school and dormitory
are not included in the above. Here are the figures in Iraqi
dinars. [ One ID {dinar} = $4.67]

Year Receipts Expenses

1932-33 14892.427 7118.614

1933-34 1387.074 5916.571

1934-35 1781.214 4700.631

1935-36 5235.522 4422.767

1936-37 3569.447 3975.552

1937-38 4743.399 4417.063

1938-39 5113.949 4936.078

It will be seen from the above that, omitting the first year
which was exceptional, our average annual expenses amount to
- 4803.773. That makes about 400 dinars a month we need to
run the place, the additional expenses of the boarding school
being balanced by the money we save on rent. If we figure our
income as 1800 from Board and Tuition, 800 from Gifts, 500
from Mass stipends, and 400 from Sundry Receipts here, we
have a total of 3500, leaving a balance of from 1300 to 1500
to be made up. The time when we are most in need of money is
from May to September included, since we get very little
during that time, practically nothing coming in from the
students. During that time we must lay in supplies for the
coming year, pay the fare of the men going home, continue to
pay salaries (since we can't fire the men each year), and meet,
other expenses that run whether school keeps or not.

Notes to comDlement the text

';>:

Appendix D

See page 149 Finances

An example of an itemized annual statement for the receipts
and expenses of the fiscal year 1937-1938 in Dinars:

One ID {dinar} = $4.69.
The figures are rather hard to /believe today and indicate a
somewhat Spartan existence.

On the next page (306) are found the monthly statements for
the same year, and indicate more clearly a precarious financial
status.

After this on the following page (307) is found an example
from later years (1965-1966) to indicate that while the
numbers are higher, the margin of profit loss is no less
precarious. By this time (1965-66) the value had changed
so that one Iraqi dinar (ID) = $3.38.

BAGHDAD COLLEGE 1937 - 1939 ANNUAL STATEMENT

(Monetary unit is the

dinar = 1000 fils = S4.f

Receipts

Expenses

July 1 to June 30

1 937-38

1938-39

July 1 to June 30

1937-3 8

1938-39

Balance July 1, 1937

312.399

268.336

Food and Beverages

597.403

481.472

N. E. Jesuit Missions

880.000

1480.000

Clothing and Laundry

124.471

106.857

Building Fund

1247.506

3240.327

Furniture/Furnishings

169.549

187.801

Interest

300.000

Travel, Auto, Freight

549.572

767.152

Perquisites

1 1.000

48.000

Fuel, Light, and Water

122.114

109.800

Stipends

418.370

433.766

Library and Periodicals

146.058

109.304

Refunds (including Loan)778.465

287.649

Postage, Printing

100.829

67.953

Gifts

938.649

1093.567

Masses Sent

58.000

38.500

Tuition

423.060

Boarding School

587.881

1179.600

Church Expenses

14.841

38.500

Students' Sundries

36.959

125.015

Salaries

402.500

414.500

Science Fees

33.000

24.400

Wages

678.313

844.190

Publications

42.228

13.570

Villa

125.396

63.212

Farm, Garden

109.120

67.050

Students' Sundries

16.045

7.800

Cafeteria

154.235

68.397

Science Apparatus

23.558

27.404

Bookstore

132.000

86.761

School Equipment

80.000

6.000

Propagation/Faith

9.147

Farm, Garden, etc.

96.262

88.038

Buses

149.050

108.514

Alms

41.750

25.700

Apostleship Prayer

1.250

Repairs/Improvements

99.779

228.028

Sodality

1 1 .463

8.636

Cafeteria

120.935

54.726

Exchange Gains

13.401

78.627

Bookstore

213.700

65.258

Buses

145.682

165.886

Total I.D.

4743.399

9870.118

Rent

275.000

175.000

Sundries

193.539

246.018

Exchange Loss

1.985

10.046

Sodality

19.782

22.362

New construction

3277.647

House & dorm fund

1592.583

Purchases for Personne

I 58.000

100.00

Total I.D. •

4475.063

9869.705

7/1/38 Balance I.D.

268,336

.413

306

f f

Appendix

T f

See page 149 Finances

Summary of the monthly receipts and expenses for 1937-1938.

July 1 House Balance 312.399

Building Fund 4802.073

3 1 Receipts 903.746

6018.218

July 3 1 House Expenses 4 1 0 . 2 9 2

New Construct. 7.100

Total Balance 5600.826

6018.218

Aug. 1 HouseBaJance 805.853

Building Fund 4794.973

3 1 Receipts 89.739

5690.565

Aug 3 1 House Expenses 302.382

New Construct. 994.906

Total Balance 4393.277

5690.565

SepM HouseBaJance 593.210

Building Fund 3800.067

3 0 Receipts 100.402

4493.679

Sept 3 0 House Expenses 234.5 65

New Construct. 710.805

Total Balance 3548.309

4493.679

Oct 1 HouseBaJance 459.047

Building Fund 3089.262

31 Receipts 271.140

3819.449

Oct 31 House Expenses 432.958

New Construct 205.951

Total Balance 3180.540

I.D. 3819.449

Nov 1 House Balance 2 9 7.229

Building Fund 2883.31 1

3 0 Receipts 517.436

3697.976

Nov 3 0 House Expenses 273.423

N ew Construct. 60.750

Total Balance 3363.803

3697.976

Dec 1 HouseBaJance 541.242

Building Fund 2822.561

31 Receipts 506.077

3869.880

Dec 31 House Expenses 489.736

New Construct 613.200

Total Balance 2766.944

3869.880

Jan 1 HouseBaJance 557.583

Building Fund 2209.361

3 1 Receipts 213.555

2980.499

Jan 31 House Expenses 347.018

New Construct 213.388

Total Balance 2420.093

2980.499

Feb 1 House Balance 424.120

Building Fund 1995.973

2 8 Receipts 463.141

2883.234

Feb 28 House Expenses 323.763

New Construct 55.054

Total Balance 2883.234

Marl HouseBaJance 443.498

Building Fund 2060.919

3/1/3 8

One ID {dinar} = $4.69.

Total rec. 8 months 2945.236
Balance on 7/1/37 312.399

Total I.D. 3257.635

Total expenses 2814.137

House Balance I.D. 443.498

Appendix D

Notes to complement the text

307

See page 149 Finances

Financial statement (in Iraqi Dinars ID) for 7/1/65 to 6/30/66

Income

Prerequisites 118.000

Stipends 2732.816

Refunds 3695.852

Gifts 1182.154
Board & Tuition 52636.780
Student Sundries 519.915

Bookstore 4897.693

De Prop Fidei 154.648

Poor Collections 303.900

Al Iraqi 1857.695

Buses • 9680.800

Church 119.214

Sodality 5.500

one Iraqi dinar (ID) = $3.38.

Total ID

+ NET ASSETS

77905.00
JANUARY 1

($13,000. interest in

USA)
Total

Expenses

Food-Frs 7664.720

Food-Boarders 2908.433
Laundry 676.180

Furniture 1209.240

Travel/Telep 5521.676
Freight/Customs271 .565
Elec//Fuel 2098.264
Library 1409.183

Postage/Print 761.939

Church

Salaries

Wages

Stud Sundry

Garden

Alms

Repairs

Bookstore

Buses

Sundries

58.340

15860.780

1 1929.356

887.263

676.400

908.079

11 17.661

2608.555

21 11.935

2102.970

Medicine/Doctor452.578
Villa 933.251

School Equip 1567.619
Science " 609.431

Al Iraqi 1693.051

Poor Distrib 275.000
SaadunTax 2900.000
Lay Apos Food 525.000
Lay Apos Varia 41 26.567
De Prop Fidei 175.835
Apos of Prayer 1 34.804
Masses Sent 612.242
Total

ID 74786.917

1967

ID

ID

45,864.679
4.642.857

ID 50,507.536

+ Exclusive of Ford Grants of 1963 and 1965

308 f f Appendix f f

See page 158

Documents concerning the beginning of Al-Hikma
Doc 28, 31, 36, 37,57 and 63

These documents concern I.A.E.A., the establishment of Al-
Hikma, the granting of land, the naming of the university and
finally the disposition of the property in case of the dissolution
of the school. The documents (DOC) are so numbered in the
Province archives and usually according to date.

DOC # 28 Translation of No. 27 6/8/55
Concerning the approval of the Iraq American Educational
Association in Baghdad by the Council of Education Association
in Baghdad by the Council of Ministers as an association for the
public benefit.
No. 8570 Ministry of Interior Date: June 8, 1955
The Iraqi American Educational Association in Baghdad
Subject: Consideration of the Association as one of
public benefit

In reference to your letter dated 28th of December 1954,
We give below a copy of the letter of the head office of the
Council of Ministers No. 2343 and dated 1st of June 1955
concerning this subject for your information.
(Signed/ for Minister of Interior)
Copy to:-

Ministry of Education

Ministry of Social Affairs - Department of Social Services.
General Police Department
All offices of Mutasarrifs
Amanat al-Asima.
Copy of the Letter To: The Ministry of the Interior
Subject: Consideration of an Association as one of public
benefit at the sixty-sixth meeting of the Council of Ministers
held on the 22nd of May 1955, your letter No. 6880 and dated
8/7/55 (along with the attached papers) was read. In this
letter it was suggested to consider the Iraqi American
Educational Association in Baghdad as one of public benefit
since this association is directed to the public benefit.

After the discussion of opinions and after hearing the
explanations of the Minister of Interior, the Council approved
the suggestion and agreed upon it basing its decision upon
paragraph A of Article 13 of the law of Associations No. 19 for
the year 1954. The royal approval upheld this decision.
Munir al Qadhi Head of Office

Appendix D Notes to complement the text 309

See page 158

Doc 31 9/1 3/55

Translation of No. 31 -- approval by the Ministry of
the Interior of an amendment to our constitutions
enabling the association to accept government lands.
Iraq Ministry of Interior Directorate of Rights Baghdad
No. 13449 Date: 9/13/55 A.D.

To: The President
Iraq American Educational Association in Baghdad
Topic: - Amendment of the Articles of the Association.
With reference to your letter dated 10-9-1955, we
approve the amendment made in the articles of your
association according to your letter dated 31-8-1955.
Signed (on behalf of the Minister of Interior)
Copy to: --

The Ministry of Finance

(General Directorate of Properties and Lands)

and reference made to the two letters noted above.

DOC # 36 May 5, 1955 Translation of No. 35
Permit to undertake higher studies, granted by
Ministry of Education.

Translation of letter of Iraq Ministry of Education granting
Baghdad College permission to open a four-year course of
higher education.

- Translation by Fr. Richard J. McCarthy, S.J., May, 1955

No. 15020 Very Urgent

Ministry of Education 5/5/1955

General Directorate of Education

Directorate of Technical Affairs

to - the Reverend President of Baghdad College

After greetings

Reference is made to your letter D/N/90, dated 4/27/55

The Ministry has studied the proposals contained in your
letter referred to above, and has approved the first clause, viz.
the conducting of higher studies in your College, and (has
approved) the second clause, viz. instituting courses which
will last four years and comprise programs of broad study in
business and scientific subject leading to the attainment of a
bachelor's degree in business and science.

The Ministry reserves its right regarding the third clause,
viz. the conferring of the academic diplomas and degrees which
are usually conferred in the different grades of higher
instruction, including (in that reservation) the conferring of
the Bachelor's degrees in business and science, which has been

310 f Appendix J f

mentioned in the second clause, until a complete course will be
finished and the Ministry will have ascertained the measure of
success and progress which these courses will achieve. It is
also the view of the Ministry that the scientific field which
your College will institute shall include higher studies in
Physics, Chemistry, and Engineering, on the condition that you
will have recourse to us before initiating the preparations
necessary for these studies (informing us), about the faculty
and scientific laboratories which will enable you to undertake
(accomplish) this important affair.

While wishing you continual progress, I beg you to accept
my thanks and esteem

Khalil Kanna
Minister of Education

copies to: the Directorate of Secondary Education

the Directorate of Educational Relations (*)

DOC # 37 Sept. 19, 1955 Royal Decree # 785

granting to the Iraq American Educational
Association in Baghdad 200 donums of government
land as a free gift for the purpose of erecting a
building for higher education. This Royal Decree
appears in the official government publications, THE IRAQ
GAZETTE, # 3695, of Sept. 19, 1955.

Excerpt from THE IRAQ GAZETTE, No. 3695, Sept. 19, 1955

Royal Decree -- No. 785
After a study of the first paragraph of the twenty-third
article of the ASASI Law (basic constitutions of Iraq laws), and
in virtue of the third article which regulates the transference
of ownership of government buildings and arasat, and in
accordance with the authority conferred on us, we have issued
this royal decree on behalf of His Majesty, King Faisal II.

Following the recommendation of the Minister of Finance
and the approval of the Council of Ministers, we give to the
Iraq American Association in Baghdad ownership without fee of
an area of 200 donums from the Treasury's share in the piece
of Miri Land Granted In Lezma (number 4, section (2 -
Zafarania)) for the purpose of erecting buildings for higher
studies and for expansion.

The Minister of Finance will execute this decree.

Written in Baghdad on the 22nd day of the month of
Muharram, 1375, which corresponds to Sept. 10, 1955.

Acting in place of the King ZAID

Khalil Kanna Muhammad Ali Mahmud

Acting Minister of Finance Acting Prime Minister

Appendix D Notes to complement the text 31 1

See page 158
DOC # 44

Royal Irada, No. 230, of March 7, 1956, granting to the
Iraq American Educational Association 72 donums
and 75C square meters of land.

Iraq Gazette, April 16, 1956, No. 3785, page 4. #230
We, Faisal II, King of Iraq,

In accordance with article 3 of the Law of Ownership of
lands and buildings belonging to the Government, and according
to what was submitted by the Minister of Finance and was
approved by the Council of Ministers, have issued our Royal
Irada.

The endowment of the Iraq American Educational
Association in Baghdad with the grant of an area of 72 donums
and 750 square meters remaining from the Treasury's portion
of a piece numbered 1/4, district 2, Zafarania, to erect
buildings for the purpose of starting higher studies.

It is for the Minister of Finance to fulfill this decree.
Written in Baghdad on the twenty-fourth day of Rejab, 1375,
the seventh day of March, 1956.

Faisal

Nuri al-Said Prime Minister

Khalil Kanna Minister of Finance

DOC # 57

MINISTRY OF INTERIOR NO. 8286

BAGHDAD

Directorate of Right Date 29/5/1956

Iraqi-American Educational Association, Baghdad
Subject: Amendment of Association's Constitution
With reference to your registered letter to us, dated
16/5/1956:

1. We approve the current amendments of your constitution,
with the exception of paragraph 14 which was added thereto.

2. It is to be noted that article 14, added to paragraph 13 in
your supplement to the above-mentioned letter, included the
permission to transfer the property of the Association, after
its dissolution, to associations (whether inside Iraq or
outside) that are similar in aims (and purposes). This is the
permission decreed in Article 13 of your Association's
Constitution. We did not touch upon this (article) in our
letter granting the permission for the establishment of the
Association, despite our knowledge of it, since it is impossible
of realization, because it does not decide a definite way for the
distribution of the Association's property, in the eventuality of

312 f f Appendix f f

its dissolution, as though the appointed direction for
distribution were indefinite.

In accordance with what preceded, and in keeping with the
decrees of article 22 of the Law of Associations, No. 63, 1955,
the property of your Association, in the eventuality of its
dissolution, must be transferred to an association that
approximates it in purposes; and, since the association to
which this transference is intended is one incorporated in
Iraq, in accordance with the above-mentioned Law of
Associations, we ask you to delete out the phrase ("or outside")
from the article in question, since it may be considered
extraneous.

(signed) Minister of Interior

DOC # 62 NO. 24057 DATE; 9/6/1956
Concerning: the naming of the university

MINISTRY OF EDUCATION

DIRECTORATE-GENERAL OF EDUCATION
Department of Personnel for Higher Institutes
The President of Baghdad College,
With reference to your letter dated 30/5/1956, we agree
to the naming of the university, which we gave you permission
to open, by the name Al-Hikma University of Baghdad. We also
agree to the appointment of Father Joseph L. Ryan as its Dean,
(signed) Minister of Education
Munir Al-Qadhi
Copy to Directorate of Personnel
# 67 Permanent title deed of the Iraq-American
Educational Association to 200 donums (500,000 sq. m.) of
land at Zafarania, Baghdad.
{200 donums, 500,000 sq. m., circa 124 acres.}
{1 donum equals 2500 sq. m. or 5/8 acres.}

See page 178

# 1 3 p. Curricula from the 1960 Catalogue pp. 30-34

Bachelor of Science in Business Administration

First Semester

Hours

Second Semester

Ho

Freshman Year

Arabic 1

3

Arabic 2

3

Economics 1

3

Economics 2

3

English 1 or 3
History 1
Mathematics 1

3
3
3

English 2 or 4
History 2
Mathematics 2

3
3
3

Theology 1

2

Theology 2

2

Appendix D

Notes to complement the text

313

Sophomore Year

Accounting 21
Arabic 21
Economics 21
English 21 or 23
Logic Phil. 21
Theology 21

Junior Year

Accounting 51
Business Law 51
Statistics 51
Management 53
Metaph II Phil. 51
Theology 41

Senior Year

Accounting 61
Marketing 55
Psych Phil. 53
G Ethics Phil. 61
Management 56
Theology 61

4 Accounting 22

3 Arabic 22

3 Economics 22

3 English 22 or 24

3 Metaph I Phil. 22

2 Theology 22

3 Accounting 52

3 Business Law 52

3 Finance 52

3 Management 54
4 Metaph III Phil.

2 Theology 42

3 Accounting 62
3 Management 59
3 Psych Phil. 54

3 S Ethics Phil. 62

3 Management 57

2 Theology 62

52

Bachelor of Scien

First Semester Hours
Freshman Year

Arabic 1 3

Mathematics 3 3

English 1 or 3 3

Physics 1 1 4

Chemistry 11 4

Theology 1 2

Sophomore Year

Drawing 1 1 4

English 21 or 23 3

Logic Phil. 21 3

Mathematics 21 3

Physics 21 4

Theology 21 2

Junior Year

Engineering 41 3

Engineering 51 4

Mathematics 41 3
Metaph II Phil. 51

Physics 51 3

Theology 41 2

ce in Engineering Physics

Second Semester Hours

Arabic 2 3

Mathematics 4 3

English 2 or 4 3

Physics 12 4

Chemistry 12 4

Theology 2 2

Surveying 12 4

English 22 or 24 3

Metaph I Phil. 22 3

Mathematics 22 3

Physics 22 4

Theology 22 2

Engineering 42 3

Engineering 52 4

Mathematics 42 3
4 Metaph III Phil. 52 4

Engineering 54 3

Theology 42 2

314

Appendix f f

1 . Jesuit Faculty Residence

2. Administration Building

3. Qiapel - Sodality Rooms

4. Library

5. Dining & Recreation Center

6 . College of Business Adm .

7. College of Arts
9. Engineering College

9. College of Science

10. Electrical Engineering College

11. Mechanical Engineering

12. Electronic Computer Center

13. Petroleum Engineering College

14. Dormitories

15. Residences for Lay Professors

1 6. Residences for Workmen

17. Maintenance Shops

18. Arabic Institute

19. Swimming Pool

20. Athletic Building

21. Sports Areas

22. Football Held & Track

23. Baseball Diamond

24. Auditorium

25. Ampbimearre

26. College of Law

27. College of Sociology

28. Workshops

29. Hydraulic Engineering College

30. College of Agriculture

31. Trade School

32. Hydraulic Field Projects

33. Shade Shelters for Seedlings

34. Solar Energy Institute

35. Field Projects for 29 . 30. & 34

36. Pump House

37. Observatory & Planetarium

38. Antennas of Radio Telescope

Appendix D Notes to complement the text 315

See page 280 Other programs and adventures of alumni
One of the later Al-Hikma graduates, Premjit Talwar recalls

the impact one of the Al-Hikma faculty had on him.

In Germany last year I met Mr. Jochen Langer, my
structures teacher, for the first time since graduating in
1968. He is still handsomely thin with the same shy smile and
blond flock of hair falling over his face. We spent two
wonderful days reminiscing over the Baghdadi days. I asked
how he came to be a member of the Al-Hikma faculty and what
his experience was like. He told me that he came across an
advertisment announcing the need for someone to teach in
Baghdad. He applied and was subsequently interviewed by Fr.
Ryan in Germany. The interview was very short, as if the
decision to hire him was already made on condition that he
went to London for six months to improve his English.

He was one of my favorite instructors, regarded him as one
of the most challenging teachers despite his youth. But nothing
will exemplify his dedication to education as this episode. In
1968, during one of those turbulent days, a number of
hooligans entered his classroom while he was lecturing and
announced to the students that classes were canceled and
exhorted the students to get out and join them in a
demonstration. Mr. Langer asked these trouble makers to
leave but they refused. He turned to the students giving them
his permission to leave if they wanted to. To the amazement of
the intruders none left. He then calmly resumed his lecture.
Unbeknown to him, Fr. Ryan had already canceled the classes
for the rest of the day.

His experience at Al-Hikma has influenced the direction of
his career. While at Mannesmann, he has taken on projects in
the Middle East. Even his son became enamored with the
Middle East culture, eventually spending much time restoring
an old Syrian monastery. (Premjit Talwar, AH '68)

Premjit Talwar had some insightful comment to make in
reaction to a statement questioning the usefulness of the American
Jesuit contribution to Iraqi education.

Education is an ever continuing process. Perhaps a different
form of an organization is called for, but the usefulness of the
Jesuits can never be underestimated for any generation. Here
is why:

1 . they bring a freshness that is foreign to many educational
systems - call it a contrast between graduates of differing
systems.

316 T 7 Appendix T 7

b. instead of dogma, we get insight

c. instead of memorization, we yearn for understanding

d. instead of mimicking and copying, we seek creativity

e. instead of orders we learn by example

2. The Jesuits became friends, not just teachers and
administrators. For the first time, the Iraqis heard the word
"love". With their love, the Jesuits could achieve more
than the traditional disciplinary behavior of the Iraqi.

3. It is the unique character of Jesuits as Americans that
helped make the above possible.

4. Also, I think it is these specific American Jesuits with
their outgoing personalities that made the experience so
special. Invariably, we could smile and laugh with Jesuits,
without having to fear a paranoid backlash so typical of some
Iraqi educators.

It should be mentioned here that other Iraqi schools also
emphasized discipline. They did it with "fear", whereas the
Jesuits did it with "care". Respect was not demanded by
Jesuits but earned. Even in my Jewish Frank Ivy School which
had a very high standard of discipline, obedience and respect
were expected and received at the threat of punishment and
humiliation - not so in my experience at Al-Hikma.

In Iraq there was a continual undeserved suspicion of these
Jesuits because they were American. Even now, one Iraqi
resident in the U.S. (not a graduate of either Baghdad College or
Al-Hikma University) said: "Do not be naive, do you really
believe that Al-Hikma's location so close to Muaskar Al-Rashid
[the army camp] a coincidence?" To which I replied - "Did
you know that the land was donated to the Jesuits by the
government of Iraq itself?" It is the nature of an Iraqi to be
suspicious.

The Jesuits had an uncanny insight into the thinking and
ways of acting of the Iraqi people in times of tension for Iraq.
They took nothing for granted and ultimately maintained their
"cool" in dealing with controversy. It is important to mention
that the Jesuits did not voluntarily leave Iraq in 1968 and
1969 because this would be, very simply, contradictory to
their mission. They kept focused on their objectives. A lesson
to all of us. (Premjit Talwar, A.H. '68)

T f 9 f

T

ndex

317

Index

Names of Jesuits are listed under the title "Fr."
Names of alumni who contributed essays are listed
alphabetically according to their first name.

Abbosh, George 27, 190

Abdul Hussein Chalabi, 18

Abdul Karim Qasim 109, 174

Abdul Salam Arif 136

Abdul-Ahad Estepahn 78, 92

Abdul-Ilari, Regent 25, 60, 61, 107

Abdul-Salam Muhammad Arif 187

Abraham 12

Ahmed Hasan Al-Bakr 236

air cooling 86, 87

Al Ashari 226

Al Baghdadi 39, 46, 47, 103, 104

Al Baqillani. 226

Al Hikma Jesuits 226

Al Iraqi 21, 71, 122, 143

Al-Baqalani 94

Al-Hikma campus 159, 173, 227

Al-Hikma seal 165

Al-Khwarizmi 6

Aliyah, Queen 25

Allen Svoboda, B.C. '58 190, 209

Alqosh 5

alumni 128, 229

Ameena Hermiz Jammo 124

American benefactress 64

Apostleship of Prayer 126, 184

Apostolic Delegate in Iraq 18, 127

Arab Information Center 37

Arabic House of Studies 84, 89

Aramaic 2

architects 64

Armenian 5, 6, 136

assembly of students 70, 1 12

Associated U. S. Colleges 294

Assyrians 6, 25

astronomers 6

Augustine Shamas 127, 130-133, 200

Babylon 6, 15, 187

baccalaureate exam 44, 45

Baghdad bishops 226

Baghdad boil 53

B. C. campus 66, 84, 222, 226

Baghdad Diary 253

Baghdad University 131, 233

Baghdad's geography 21

Bait Al-Hikma 6

Bakose, Syrian Archbishop 9, 91, 92

Bangert, William, S.J. 13

Bartholomew, Apostle 5

baseball 32, 145

Bashara, Charles 15, 38

BashirKhudhary71, 191

basketball 32, 143

Basra 2, 61,74, 152

Belgian Embassy 264

Bi-ritual Jesuits 90

biennial reunions 268

bilingualism 94

B. J^A. A. 273

boarding house 73

Bowering, Gerhard, S.J. 12

boxing 148

bridges of Baghdad 22, 52

British 35, 37, 60, 61, 62

budget 37

buildings 64, 85

bus system 38, 106

Business Administration 158, 178

Caliphs of Baghdad 6

Camelot 250

campus of B. C. 66, 84, 222, 226

canteen 134

Capuchins 11

Carlo Tonietti, B.C. '50 268

Carmelites 11, 28, 131

Catholic hierarchy 76

318

Index

Catholic N. E. Welfare Assoc. 162

CEMAM 258

cemetery at B.C. 260

Chaldeans 2, 5, 14, 88, 227, 228

Chaldean Patriarch 15, 19, 127, 254

Chaldean-Iraqi Fund 274-276

Chapel of the Sacred Heart 84, 87, 91

Chinese Rites controversy 10

Christian Center 131, 133

Chronology 287

Co-education 176

co-educational. 225

coach 106

commercial 223

Commercial Section 88

Connell 24, 59, 80, 84

conscription 37, 39, 41

Conscription Law 30, 75

correspondents 290

couzzi 104

creation 1

Cronin Building 85

Ctesiphon 3

cuneiform 4

curriculum 42, 44, 75, 178, 315

Damascus 14

Dave Nona, B.C.'64,A.H.'68 272-274

Debating 117

decathlon champion Bob Mathias 156

Democracy 97

description of 19 parts of Baghdad 294

desert 29

diploma 236

dismissal 245

Diyala River 158

Documents 3 1 1

Dominican 5, 11, 178

Dominicans 5, 134

Donohue 84

donum 158

Dramatic Society 183

Druze 13

dust storm 47, 53

Dust storms 52

Education Law 39

Edward Butros, A.H. '68 212

Edward Zoma, B.C. '37 190-192, 207

Egyptians 75

Efwin G. Kennedy, B.C. '42 192, 194

engineering 158, 179
enrollment 30, 36, 63, 67. 68, 69,

83, 174, 175, 177
Ephram Hindo, 133
Euphrates 1
exam. cand. 24
examinations 40, 43
expulsion 254
faculty 167,291,292
Faculty Residence 162
Fadhil Al-Jamali 41, 65
Fadhil Husain Al Ansari 238
Fairfield University 162
Faisal I, King 15, 24
Faisal H, King 25, 107-109, 160
Faraj Abdulahad 278
Faraj Raffouli 76, 90, 127
Farid Oufi, '48 75,79
"Fatheria"31,271
Fiesh Khabur 25, 138, 297
Finances 149, 180, 305-310
Finlay, Mr. Rbbert 220
first Farmer's Almanac 4
Flibbert, Mr. Joseph 220
flood 1, 31, 101
football 32, 143
Ford Foundation 160, 162
four founders 23
Fr. Anderson 103, 151, 163
Fr. Arrupe, Pedro, S J. 11, 185, 220
Fr. Banks, E. 91
Fr. Belcher 154, 252
Fr. Bonian 92, 230
Fr. Burby 254
Fr. Burke, J 151
Fr. Burns, V. 152
Fr. Campbell 183
Fr. Carty 253, 255, 259
Fr. Coffey 23, 31,50, 81, 82
Fr. Connell 268
Fr. Cronin 261
Fr. Crowley 123, 139, 238
Fr. Decker 118
Fr. Devenny 59, 80, 92
Fr. Donohue 84, 94, 95, 135, 140,

249, 250
Fr. Fennell 96, 125, 193, 203, 213
Br. Foley 125, 208
Fr. Gallagher 17

Index

T f

319

Fr. Gerry 123

Fr. Gookin 23

Fr. Guay 43,65, 80 101, 166, 174,

184, 228, 252
Fr. Hicks 90, 143

Fr. Hussey 29, 55, 84, 97, 161, 163
Fr. Jolson {Bishop} 149
Fr. Kelly, F. 59, 130, 169, 183
Fr. Kelly, T. 144

Fr. Kolvenbach, Peter Hans, S.J. 91
Fr. LaBran 56, 58, 105, 127, 130
#. Larkin, J. 71, 148, 161
Fr. Loeffler 106, 123, 146, 174
Fr. MacDonnell 105, 107, 146, 148,

193, 195, 201, 208, 249, 280
Fr. Madaras 23, 28, 33, 38, 46, 49,

51,53,59, 64, 82,93, 103, 151
Fr. Mahoney 90, 129, 144
Fr. Manning 262
Fr. Marrow, B.C. "47 24, 47, 78,

80,92,93,97, 131,278
Fr. McCarthy, M. 90, 107
Fr. McCarthy, R. 94, 127, 187,

238, 257
Fr. McDonough 162, 268
Fr. Merrick 12, 51,53
Fr. Miff {Mifsud } 23, 55, 63
Fr. Morgan 126, 127, 131, 230
Fr. Murphy 31,42, 55
Fr. Nash 225, 226
Fr. Nwyia 187
Fr. 0'Callaghan261
Fr. O'Connor 182, 217, 222
Fr. Owens 121, 123, 262
Fr. Pelletier 84, 105, 106, 145
Fr. Quinn 142
Fr. Regan 100, 134
Fr. Rice 18, 22, 28, 32, 49, 53, 55
Fr. Ryan 81, 82, 107,138, 169,

191, 192, 195, 201
Fr. Sara 92, 140, 278
Fr. Sarjeant 40, 42, 55, 59, 63. 151
Fr. Seferta 254
Fr. Smith 90
Fr. Spillane 197

Fr. Sullivan 84, 107, 118, 258, 272
Fr. Walsh, E. 17, 18, 62
Fr. Williams 84
Fr. Young 91

Frank Iny School 70

Fulbright professors 168

Fuller, Buckminster 86

Garden of Eden 1

George Rahim.B.C. '37 32, 124, 279

Georgetown University 278

Ghassan Jamil Hami,B.C.'66 145,266

Ghazi, King 22, 25, 55

Glubb Pasha 61

goals of Al-Hikma 164

Government Educational Law 67

Government Examinations 75, 303

graduation 43, 65, 139, 155, 174

Grants for Al-Hikma 158

graveyard 263

Gulbenkian Foundation 231, 264

Gulf Peace Team 275

gypsum cement 86

Habbaniyah 6 1

Haifa 152

Hamid Attisha, B.C. '63 142

Hammurabi 3

handball 32, 147

Harvard Study Team 276

Hashemite 6

Higher education in Iraq 43

Hikmat Sulayman 32

Hikmet Emmanuel 92, 93

Hindia Club 267

hospitality 105

humanitarian efforts of alumni 273

humor 46, 48

Ibrahim A. Al-Nouri 276

Imam 50

Imprimerie Catholique 7 1

Inishk 33, 140

intermediate government exam 45

I. A. E. A. 19,236,293, 311, 313

Iraq Ministry of Planning 36

Iraq Times 28

Iraq's independence 24

Iraqi Government 158

Iraqi Red Crescent Society 276

Iraqi schools 36

Iraqization 233-23

Islam 12, 76, 181, 225

Jack Joseph George, B.C. '67 155

jack-arching 86

Jacobites 5

320

Index

T f

Jamhour in Lebanon 153

Jerusalem 14

Jesuit Archives {N. E. Province} 68

Jesuit community 94, 97, 237, 251

Jesuit General Congregation 229

Jesuit Mission Magazine 34

Jesuit Mission Press 46

Jesuit Novitiate 229

Jesuit residence 26, 48, 164, 260

Jesuit scholarship 94

Jesuit scholastics 83

Jesuit seal 14

Jesuits who served in Baghdad 288

Jews 70

Jude Thaddeus, Apostle 5

Juvenal 67

Kamal Youkhanna B.C. '66 136, 156

Karbala 6

Karkh22, 114

khaki 54, 269

KhalilKanna 107, 108,313

King Faisal Gardens 139

Kirkuk 2, 37, 74

Kramer, Samuel Noah 3

Kurds 6, 71-73, 93, 138

laboratories 104, 233

Latin School 32

lay faculty 1 39

lay volunteers 83, 228, 260, 215,

223, 259
League of Arab States 37
League of Nations 24
Ledochowski, Wlodimir, S.J. 12, 13
Liberal Arts 180
library 74,233
linguistic ability 82
lists of names 288
literary 36

Loyola, St. Ignatius 5, 8, 12
Luay Zebouni, B.C. '67 117, 126
MahmudYusuf 140
Mangaish 93
Manresa retreat house 281
Mar Emmanuel JJ Thomas 15, 19
Maronite 13

Marr, Phebe 24, 25, 60, 61
Marsh Arabs 2
mathematics 43, 76, 116
"Mayor of Sulaikh" 101

medical supplies 274, 275

Melkites 14

Mesopotamia 1, 166

Michael {Muaffiq} Sitto, B.C'59 280

Militarization 40

Minister of Education 89, 293

Minister of Finance 160

Ministry of Defense 56

Ministry of Education 39,40,158, 311

Minor Seminary 1 34

"Misteria" 135

monarchy 24

monastery 28

Monumenta Historica S.J. 5

Mosul 2, 14, 137

muawin {assistant principal} 59

mudir {principal} 59

Muraba street 26

Muslim 12, 14, 49, 60, 67, 70,

76, 121, 136, 140
muslin 2

N.E. Province Archives 63
Najaf 6

National Defense Law 37
Nebuchadnezzar 2
Nestorian 5, 13
New England Province 44, 93
New England Provincial 59
Ninevah 2
North Gate 76

Nouri el-Said 41, 60, 61, 160, 252
Novena of Grace 127, 227
O'Malley, John, S.J., 9
Objectives of Al-Hikma 163
Oriental Christians 13
Oriental Congregation {in Rome} 18
Oriental Institute 13, 188, 226-232
Palace Guard 108
Papal Pro-Nuncio 264
Paraguay 7, 10
Parents' Day 1 35

Pelletier,Sr. Joseph A.H.'66 172, 178
Personnel at Al-Hikma 167
Peter D. Atchoo, M.D. 147
Petroleum Sunday 154
Pius XI, Pope 19
physics exam {example} 304
planning 111, 149
Point- Four Program 162

Index

321

police station 32

pontoon bridge of Baghdad 53

Premjit Talwar, AH '68 77, 282, 318

primary schools of Baghdad 85

Raad Habib, B.C. '68 196

racehorses 101

Ramzi Hermiz, B.C. '48 27, 47, 76,

79, 125, 202
Rashid Ali 32, 59, 60, 61
Rashid street 21, 22, 92, 144
Raymond, Fr. {Carmelite} 130
real estate dispute 28
References 285

Religious instruction 128, 130
Reynolds, Mr. Edward 218,219
Republic Government Press 44
Retreat movement 228, 280
Reunion Yearbook 47, 58, 81
reunions 267, 268, 271
revolution 56, 109, 235
Rice Science building 107
rose window 87, 88
Royal College of Medicine 54
Royal Decree 158, 160
Saad Abdul Baqi Er-Rawi 236
Saadun 89
SabahJadun 121
sadda{dike} 29
Saib Shunia, B.C. '52 204
Salih Mahdi Ammash 236
scheduling board 105
science 36, 74, 113, 182
secondary school math contest 302
seminaries of Iraq 5
Shaikh Umar St. 22
Shargawiyn 70

Shawgi George Gazala, B.C. '64 123
Shemdin 76, 137
Shiites 6, 94, 138, 226
Sindbad, 6

Sisters at Al-Hikma 166, 172
Snakes of Eden 51
Sodality 9, 74, 105, 122, 128, 154
solar heaters 177
sons of prominent Iraqis 301
Sorbonne 8
spiritual direction 225

Spiritual Exercises of Ignatius 8, 9

Sr. Joseph Pelletier A.H.'66 172, 178

St. Francis Xavier 8, 127

St. Joseph 89

St. Joseph Univ. in Beirut 187, 258

St. Joseph's Chaldean Church 127

St. Ignatius Loyola 5, 8, 12

St. Noel Chabanel, S.J. 89

student body 67, 169

Su'dad N. Sesi, 206

Suad el-Bustani 255

Sulaikh 28, 29, 32, 55, 56, 70, 77,

79, 83, 102, 158, 270
Sumer 2

Syrian Archbishop Bakose 9,91,92
tawli (backgammon) 74
teacher education 119
Tebsherany, Comille 118, 119
Teheran 152
Tennis 147

Television science program 1 14
Textbooks 76

Tigris River 1, 22, 26, 29, 52, 102
Toner, Mr. Michael 209, 219
Transjordan 152
Trigault, Nicolas, S.J. 5
tuition 37, 70, 149, 223, 237
Turkish rule 6, 12, 14, 24, 35, 36,

43, 60, 82
UNESCO 37, 167, 187,225
villa 33, 140
vocations 84
Waiel Hindo, B.C. '60, A.H. '64, 99,

102,110, 124, 142, 181, 257
wakes and funerals 136
wall around B.C. property 29, 63
Wisdom 6
World War 1 21
World WarH 22
Youssef50, 51

Yuil Eprim, B.C. '57,A.H.'61 96,178
YusufSeferta92
Zafarania 83, 158, 160, 162, 174
Zaid {brother of King Faisal I } 160
Zieya50, 51
ziggurat of Aqar-Quf 2, 45

322 T T Appendix f f

Date palms are referred to as the "eternal plant: the most
ancient tree in the world," having furnished man with fruit to
eat and covering for his homes since the times of the
Sumerians. 80% of the world's world's supply of dates are
grown in Iraq. (Guide Book to Iraq: 1965)

T r 7

_ f f ■* f T ' f f f T ff

f

A 1956 map of Baghdad showing the three Jesuit houses.

a. Baghdad

i 1956

Photo montage f f

323

A remnant of the Baghdadi Jesuits ten years after their
expulsion from Baghdad gathered together at the first
biennial reunion which was held in Detroit, Michigan
during July 1979. The photo was taken by Sabah Tomina.

324

Appendix

Activities at Baghdad College included watching the 1951
Fathers-Students thanksgiving day baseball game, trying
to get past Fr. Kelly and onto the bus, waiting for the
assembly to start, sleeping on the roof and playing
basketball.

z^

T Photo montage f

325

The 1954 spring brought a terrible flood to Baghdad and
especially to Baghdad College. Water released north of the
city flooded the desert area east of the sadda (dike) shown
in the lower part of the picture, - the Tigris is seen in the
upper part - thus surrounding B.C. The poor desert people
brought their reed homes with them and moved onto the
campus and along Baghdad College road.

326

T f Appendix

Al-Hikma activities included seminars, surveying, taking
final exams, playing backgammon and daily discussions.

f f Photo montage f

327

Other Al-Hikma activities included mixing cement, testing
its resistance and laying cornerstones for new buildings.

328 T T Appendix f f

The four founders of Baghdad College who arrived in 1932

Father William A. Rice

Born: Oct. 3, 1891
Joined Jesuits: Aug. 14, L911
Ordained Priest: Aug. 27, 1925
Arrived Baghdad: March 9, 1932
Years in Baghdad: 1932-1939
Died: Feb. 28, 1946

Father Edward F. Madaras

Born: Jan. 30, 1897
Joined Jesuits: Sept. 1, 1916
Ordained Priest: Aug. 27, 1929
Arrived in Baghdad: March 9, 1932
Years in Baghdad: 1932-46, 1946-67
Died: Oct. 2, 1967 (buried in Baghdad)

Father Edward J. Coffey

Born: Dec. 12, 1897
Joined Jesuits: Aug. 14, 1916
Ordained Priest: Aug 24, 1929
Arrived Baghdad: July 27, 1932
Years in Baghdad: 1932-1935
Died: July 25, 1986

Father John A. Mifsud

(Miff)

Born: Dec. 7. 1895

Joined Jesuits: Oct. 29, 1916

Ordained Priest: July 29, 1929

Arrived in Baghdad: late August/

early September, 1932

Years in Baghdad: 1932-46, 1948-64

Died: Dec. 7, 1977

The author, Fr. MacDonnell
spent eight years in Baghdad
('55-'58, '64-'69) teaching
physics and mathematics at
both Baghdad College and Al-
Hikma. As physics teacher on
Al-Hikma's pioneer faculty in
1956 he authored the first
laboratory manuals and later
on wrote several other books
including Jesuit Geometers.

His degrees are from Boston College, Fordham and Colombia.
He belongs to the Clavius Mathematical Research Group and is
Professor of Mathematics at Fairfield University where he was
voted Teacher of Year in 1986. He served as Trustee at Boston
College for 14 years and as Consultor for the New England
Province for 15 years.

Like many other Baghdadi Jesuits his interest in Baghdad was
first stimulated by reading Fr. Madaras1 periodical Al Baghdadi and
then later enhanced by the persistent enthusiasm of alumni which
is so evident in the biennial reunions organized by the B.J. A. A.
The Baghdad Jesuit Alumni Association is energized by many
alumni but especially through the generous efforts of Ramzi
Hermiz, Dave Nona, Tahir Bazirgan and Waiel Hindo. The B.J.A.A.
has many accomplishments, but Jesuits are especially proud of the
genuine charity, intelligence and expertise their alumni displayed
in getting massive amounts of food and medical supplies to
desperate fellow Iraqis immediately after Desert Storm.

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