Early in the afternoon an American tutor, while ushering the women of a Moslem harem across the campus, suggested, in rather labored Arabic, that they pass around the back of one of the dormitories so as to avoid the crowd. Imagine his surprise and consternation when one of the ladies replied, “No, thank you; I’d rather go around in front”—and said it in perfect English, with just a suspicion of a Yankee twang! Who was hidden behind that black veil? What foolish, tragic venture had brought it about that an American girl should dwell behind the latticed windows of a Moslem seraglio?
But the students have no intention of being obscured by their guests. They are out a thousand strong, with their best clothes and their loudest voices. They represent every race and tongue and faith of the Near East, with here and there a stranger from Europe or South America. At first thought, it seems as though they could never be amalgamated, even for an afternoon. Here, for example, are a dozen names, representing as many nationalities; Hafiz Abd-ul-Malik, Neshan Hamyartsumian, Ahmed Zeki, Basileios Theodoropolous, Tahir Huseini, Carlos d’Oliveira, Aldo Villa, Mordecai Elstein, Emmanuel Mattsson, Joseph Miklasievicz, Eugène Faure, Emile Kirchner. As to religion, they are Moslems, Jews, Druses, Babites, and Christians of every sect. Some of the languages they speak are Arabic, Turkish, Armenian, Chaldean, Persian, Greek, Yiddish, English, Swedish, Bulgarian, Abyssinian, Italian, German, French, Portuguese, Spanish, Polish and Russian. As to geographical distribution, they come from the Balkans in the north and from Baghdad, forty days’ journey to the east; from a thousand miles up the Nile, and from New York and Brazil in the west.
Probably no other institution in the world includes such a mixture of antagonistic peoples and religions, and, until quite recently, the members of each of the more largely represented races kept closely together. It used to be seldom that a Jew, for instance, associated with an Armenian outside of class hours. In the evenings the Greek students would gather in one another’s rooms, or march around the campus arm in arm, singing their national songs. The Egyptians, most of whom were of very wealthy families, promenaded together, discussing the fleshpots of Cairo. Even among the Syrians, who have always formed the majority of the student body, there were lines of division between the men from Tripoli in the north and from Sidon or Jedeideh in the south. If these groups are considered as being separated by latitudinal lines, there were also the longitudinal divisions between Christian and Moslem and Jew; and sometimes long-cherished feuds broke into flame and pitched battles took place on the campus.
Students of the American College celebrating an athletic victory
The Cape of Beirut viewed from Mount Lebanon
Not the least benefit arising from the introduction of American athletic sports has been a weakening of these ancient racial and religious barriers. The antagonisms still exist, strong and danger-breeding; but there has been a large advance made toward a more catholic college spirit. It would not be true to say that athletics has been the only cause, or even the chief cause of this change; for by precept and example, by religious instruction and social intercourse, the faculty are continually molding the characters of these young men. Yet it is true that in the case of more than one recalcitrant student whom no other influence seemed able to touch, the latent manliness has been brought out through his newly awakened interest in sports.
Most Orientals are very averse to physical exercise. Their traditional idea of enjoyment is to sit under an awning, drinking coffee and playing backgammon. That a man should go out and run around a track in shameless nakedness, and this with no hope of gain, only strengthens their conclusion that all Franks are mad. The Syrians are an imitative people, however, and some years ago the influence of the younger instructors tempted a few of the preparatory boys out for foot-races. But you cannot run a hundred-yard dash with long, baggy trousers and a silk robe which flops about your ankles. Even if you “gird up the loins” by tucking your skirts into your sash, the effect is more startling than speedy. Soon, one by one, the students ordered trousers from the city tailors. At first these garments were poorly cut and viewed with suspicion; but to-day there are hardly three men in the academic and graduate departments who wear the native costume outside of their rooms, and many of the students dress with an elegance that their professors cannot afford to emulate.
It was football, however, that did the most toward unification of the heterogeneous student body. The value of team-work is a comparatively new idea to western Asia and eastern Europe. Since the days of Alcibiades and Absalom the old ideal has been that of “every man for himself.” If it had not been so, the history of the world might have been different. It was comparatively easy to understand the joy of winning a foot-race or a tennis tournament; but to play an untheatrical part in a match, obeying the captain and working for the good of the team—that was a very different thing. The students always play the association game, and it used to be the ambition of every youth to get the ball, and carry it down the field all by himself, while the audience cheered, “Bravo, bravo!” So the faculty arranged matches with the crews of visiting British warships, and from sad experience the college learned the value of side plays and frequent passes, and began to see dimly that good football is played, not with the legs and mouth alone, but with the head, and that hard team-work is better than grand stand exploits.[9] That lesson may some day change the map of Asia.