Catholic Schools

Author: Vahram L. Shemmassian,05/06/25 (Last modified 05/06/25)

The Capuchins, like Protestant missionaries, attached great importance to education in their overall efforts at establishing a Catholic community in Musa Dagh. Accordingly, they paid special attention to children. When in 1892 asked about the sincerity of Armenians regarding their newly-embraced Catholic faith, a Catholic priest reportedly answered: “‘We presume they will be hypocrites, but in one generation we will make good Catholics of their children, and that is all we care about’.” [1] Seventeen years later, in 1909, a Capuchin monk expressed a similar opinion: “…We have a lot of hope when it comes to these children [in the Kheder Beg and Yoghun Oluk boys’ schools], for there is not much to hope when it comes to the older population, that was born schismatic [Apostolic Armenian].” [2]

The first steps of Catholic education in Musa Dagh were taken at Kheder Beg as early as February 1891, when a native man gathered twenty boys “to do something alongside the priest” without any books at hand. [3] Fr. Bernardino da Canetra inaugurated the school officially soon after assuming the helm of the Catholic parish and hospice in April. [4] Two more schools were opened for boys, one in Yoghun Oluk in February 1893 [5] and another in Vakef on June 12, 1900. [6] The Yoghun Oluk school must have stopped operating at some point, because it was “reestablished” on April 11, 1899. [7] As for the Vakef school, which was founder Fr. Apollinare dal Tretto’s “mental fixation,” it closed its doors permanently after three years, on March 31, 1903. [8] These institutions were characterized as “catechistic elementary schools.” [9]

The Capuchins from the outset recognized the importance of girls’ education in their proselytizing zeal. However, two factors made its actualization difficult: the lack of money [10] and Catholic female teachers with sufficient pedagogical skills and religious background. If non-native, they also had to learn the local dialect to be effective. [11] The earliest attempts at opening a school for girls at Kheder Beg met with little success. [12] In September 1898, Dal Tretto, the head of the Mission, wrote to Secretary Fr. Clemente da Terzorio: “Now we know after long experience that if education and true religion do not … permeate the feminine gender, the family therefore will be the slave of the [male] head [of the household], and [it will] never [be] with Catholic conviction and heart.” [13] In this vein, and in countering the perceived manifestation of the devil “through the Protestants,” women with their “power and important part [to play]” were considered the architects of “the moral formation of the family.” [14] In November, Dal Tretto wrote again, this time seeking financial support for the cause: “If I could accept any assistance from the Italian Government in the form of tuition, or if any payment could come to me from … those articles [antediluvian stones and artifacts found in the area] that I left at the Torino exhibition, these will help me to soon have a good female teacher for the girls’ school, now that winter is approaching, it is the most appropriate time and there are the best girls to have a school [for].” [15]

A girls’ school that lasted a decade was (re)opened on September 9, 1899. [16] After visiting it sometime later, Fr. Marcellino da Vallarsa reported on the changes that he had witnessed with great satisfaction:

“When in the past it was said that all were obliged to attend church on Sundays and holidays, it was never possible for the girls and young brides to enter the church doors, except on Christmas and Easter. We needed a female teacher under the direction of the celibate priest, to eliminate that superstition. Now the chapel is more frequented by the feminine gender than the masculine gender. How beautiful and impressive [it] is to hear the teaching of the little girls the Lord’s Prayer and greetings to You Mary to their mothers on return to school. The female school is frequented by about 70 girls and the number would have been larger had we have a second female teacher; for example Kodorbek and the other villages demand schools promising to become Catholic” [17]     

Despite the excitement and positive outlook, the school was closed yet again, by 1910. Fully cognizant that the girls’ moral and religious instruction had thus been curtailed, the Capuchin Mission felt responsible yet helpless “so long as our resources are moderate.” [18] But things must have improved thereafter, for the school was reopened by 1914 with 90 girls and boys enrolled in the two Catholic schools of Kheder Beg combined. [19]

The school facilities were much to be desired. Initially, the chapel in Kheder Beg also served as a classroom. [20] A cabin located in the hospice courtyard subsequently performed that role. [21] This situation lasted at least until November 1902, when it was reported that a regular school building would be constructed together with a chapel. [22] Information is lacking whether the plan was implemented. The girls’ school in Kheder Beg was a rented house belonging to a local Apostolic priest named Emmanuel, who had converted to Catholicism, relocated to Beirut and ultimately settled in Alexandria, Egypt. [23] The residence of Boghos Childirian, a new Catholic convert who had died in prison, became the girls’ school at Vakef, [24] whereas another rented cottage served as the boys’ school. [25] A dilapidated hut that accommodated the learners in Yoghun Oluk for a decade had to be demolished and replaced with a safer and larger construction. [26] There are not descriptions of the schools’ interiors.

The increase in the number of Catholic schools, especially the two additions in Vakef, alarmed the Apostolic community. Accordingly, the priest Boghos Kiusbekian and Sarkiss Tasian, formerly a Catholic teacher who had returned to the Apostolic fold, in September and October 1901 campaigned feverishly to arrest and reverse that growth by complaining to the government to get rid of teacher Toros (no surname given) and visiting homes to instigate animosity against the Catholics. [27] According to Da Trieste,

“They are against the opening of our two schools in Wakeff, … because of their grudge and fear of losing their material and monetary profits as far as their church and school in Koderbek are concerned.  They are afraid that new families who live in these parts will embrace Catholicism. Therefore, they went about stirring up trouble and a thousand intrigues against the work[s] of God that are those of the Catholic Church. Nevertheless, the Holy Virgin triumphed and triumphs thanks to the reciting of the Rosary by her sons and daughters during the Holy Mass, and which we will now introduce every Saturday after Mass”. [28]

The student population varied depending on the number of schools that existed at any given time. At its peak, in 1901, that is, when there were five schools – three for boys in Kheder Beg, Vakef, and Yoghun Oluk, and two for girls in Kheder Beg and Vakef – the total number of students ranged between 150 and 200, for an average of 30-40 learners per institution. [29]

But these figures did not remain intact throughout the academic year. In 1900, for instance, only 50 out of 150 kids attended classes regularly, because the majority had to engage in farming or pasturing [30] to support their families. At times, if not often, Apostolic children preponderated over their Catholic peers. [31] The students’ age varied between 9 and 12. [32] In the case of boys, they left school upon reaching 13 to learn a trade. [33] 

The faculty consisted of three elements: the missionaries themselves, local recruits, and outside hires. The resident missionary in 1892 and 1893 taught Italian and French, as well as the catechism, at the same time learning the local Armenian dialect from his pupils. [34] Another priest, Ignatius of Lyon, in 1909 (and perhaps before) instructed students in the morning and treated the sick in the dispensary in the afternoon. [35]

Native educators constituted an integral part of the teaching staff. The first instructor at Kheder Beg was “one of the most capable” local men, [36] an “Apostolic Armenian, now Latin….” [37] There was also mention in 1900 of an indigenous female teacher at Kheder Beg, who had converted from Protestantism to Catholicism. She was “not very learned, but better this than nothing….” [38] Moreover, the Capuchins regarded three native young men as capable and promising. One was the incumbent teacher at Yoghun Oluk, Vahan Kejderian (Vaghan Kescderian), a Catholic described as “intelligent, virtuous, [and] good.” He knew Armenian and Turkish, and could read and speak a little French. Da Trieste wanted to send him to France for four years to perfect his French idiom, after which he could return to Musa Dagh as a “very precious treasure” for the Mission. [39] Information is lacking whether the educational journey took place.

Another prospect from Kheder Beg, Khacher Panosian (Hecir/Hacir/Hetchir Panossian), described as “full of talent and good will,” was already studying at the St. Francis of Assisi College in Abey, Mount Lebanon, for a year since 1899. It was hoped that “after some years he will become a good teacher. Till now his family, although grateful to us, is still schismatic. In time, may be they will convert through their son.” [40]

The third native candidate, also enrolled at Abey College, was Vahan Varjabedyan. When in 1902 the College closed its doors permanently, Varjabedyan and Panosian returned home to teach at Kheder Beg and Yoghun Oluk, respectively. Although their education was thus cut short, they nevertheless had learned grammar, geography, and “many useful things for men,” in addition to “the principles of our Sacred Catholic Religion.” To enhance their knowledge, and also instruct and inspire youngsters, they now asked for two literature books and a number of textbooks. [41] Da Trieste vouched that both men were “doing … a lot of good … as teachers and catechists.” [42] Actually, Da Trieste was pleased that the Abey College was closed because “our vocation is the evangelization of people” which could be done through elementary schools and not by operating seraphic colleges or seminaries. [43] Be that as it may, another young man, Levon Der Bedrosian, taught in his native Yoghun Oluk from the late 1900s till 1912, when he was drafted in the Ottoman army and deployed to Mesopotamia in an anti-insurrectionary campaign, never to be heard of again. [44]

In regards to outside recruits, the Capuchins early on sought “a suitable teacher from Aleppo,” as well as others, “for whom we are doing everything.” [45] A certain Toros (mentioned above) and Sarkiss Mouschagian, both from Urfa, during 1900-01 taught at the Vakef and Yoghun Oluk boys’ schools, respectively. One of Toros’ daughters, Lucia, led the short-lived girls’ school at Vakef. [46]

In 1895, the teachers at Kheder Beg and Yoghun Oluk received 150 ottoman piasters and 125 piasters per month, respectively. [47] The annual expenses of the four Catholic schools, as reported in mid-September 1902, amounted to 982 francs, with the following details: four teachers, 300, 215, 215, 204 francs; books, 30 francs; paper, 10 francs; ink, 6 francs; pens, 2 francs. [48] A year later the monthly salary of the male teacher at Kheder Beg was 138.20 Ottoman piasters, that of the female teacher 94.20 piasters, and that of the male teacher in Yoghun Oluk 94.20 piasters. [49] Therefore, although the female teacher in Kheder Beg received 44 piasters or 32 percent less than her male counterpart, her salary equaled that of the male teacher in Yoghun Oluk.

Free tuition was the main reason why parents sent their children to Catholic schools. [50] As one Capuchin missionary stated, “Everything is free, et amore Dei, books, papers, pens, ink, male and female teachers.” [51] The distribution of “small souvenirs” also spurred a desire for learning, in one instance doubling the number of pupils within eight days. [52] Da Trieste additionally requested “a little help” from Father General “to clothe the naked bodies of our male and female students,” hoping that it would be granted. [53] A Protestant missionary, biased as he may have been, elaborated those methods that attracted youngsters: “The Capuchins have been pushing us here [in Yoghun Oluk] and have gotten hold of some of our children. The means they take do not consist of good thorough teaching but relief from all expenses, so far as the parents are concerned, and very profuse presents for the children on feast-days and any other occasion that may furnish a plausible excuse for giving such things to the children. It is worthy wisdom and certainly brings them success as that is estimated from the world’s point of view.” [54]

Information about the textbooks used is scanty. In 1894, the schools nearly functioned underground – and for a short while in June they were actually shut down – because the government deemed them illegal. They were reopened after strong complaints and payment of bribes, but not before the textbooks were sent to Aleppo for official inspection. [55] The year 1900 saw heightened activity regarding textbook acquisitions in anticipation of the opening of additional schools. Besides spending in excess of 12 Ottoman liras on Armenian and Turkish books, [56] da Trieste asked Signor Witto, Consul-General of Italy in Beirut, whether the Foreign Minister of Italy would be willing to donate books and related materials. The latter, “in a friendly supportive gesture,” expressed interest in the request. However, he first wanted 1) to a have a criterion by which to select the kinds of books needed, and 2) to know the number of students who studied Italian, as well as their grade levels as compared to the various classes completed in “our elementary schools” in Italy. [57] Sure enough, the Foreign Minister sent “a rich collection of scholastic objects, tablets and geographical maps….” At the same time, and perhaps through his good offices, a significant donation of 700 French francs was earmarked for Musa Dagh from Poland, but the Superior of Capuchins, for an unspecified reason, “ungraciously did not deliver them” to Da Trieste. [58]

The curriculum included Armenian, Turkish, Arithmetic, and Geography as requisites, and Italian and French as electives. [59] It was hoped that the youth in twenty or thirty years would speak the standard Armenian better. [60] The emphasis for girls, it seems, was on speaking and reading Turkish. [61] Singing constituted an integral part of daily activities. [62] For the Religion classes, which topped all other subjects in terms of importance, Da Trieste translated Fr. Alfonse’s Catechism to the local Armenian dialect in order for pupils to understand it better, and through them the adults. [63] Regardless of their confessional affiliation, pupils were mandated to take those lessons; anyone who refused to comply was liable to expulsion. [64]

The children during weekdays, as well as on Sundays and Feasts, participated in the Holy Mass as a requirement. More specifically,

“During school days, the teacher and students gather together in our [Kheder Beg] Chapel, giving first a respectful sign, and they recite the Rosary in Armenian, Salve Regins in Turkish, with the Visit to the M. Holy Sacrament, singing a devout song. Similarly are read during the weekly Mass the meditations of St. Alfonse in Turkish. Usually and especially during the Feasts, the Holy Mass is celebrated with the incense, the Gospel is sung, the Prefation, the Pater Noster…. Because of the lack of chanters according to the Latin rite, they sing what they know.- Kyrie, Gloria, Credo, Agnus Dei”. [65]

Some of the above routines were repeated after school. Pupils and teachers alike said the Lord’s Prayer, Ave Maria, and the Confiteor (Confession) both in Armenian and Turkish, recited the Litanies of Our Lady in Armenian and the Theological Acts in Turkish, and on occasion sang pertinent songs in Italian and Latin. [66]

By the end of the 1890s the curriculum had more or less remained the same. It was explained that “since the population’s intellectual development is in its initial state, the missionary had to begin with teaching them the most elementary things in religious as well as material matters. Above all, he has to inculcate in them submission and respect towards the legitimate authority of the Turks, who will probably come to be convinced that a Catholic community is not the sworn enemy of their Government.” In order to “achieve that noble task,” new schools for both sexes were needed.  Particularly, “The Catholic families will be very happy to have a good French school where their children can frequent in all liberty.” Hence, “a pressing appeal to the generosity of the Christians of France” was made to raise the necessary funds. [67]

The Capuchin missionaries at Kheder Beg considered the Antioch Mission (including that of Musa Dagh) special because it “exclusively belongs to us without having any problems with anybody…” like the Maronites, Jesuits, Lazarists, Frères des Écoles Chrétiennes, nuns, etc. Therefore, “let us worry only about our schools affiliated with the respective hospices” instead of maintaining 115 Maronite schools in Lebanon and others elsewhere. [68]

In the final analysis, whatever their wishes and teaching and or indoctrination methods, the Capuchins believed that other Apostolic Armenians could be drawn to their side had it not been for some social forces working against them. As one missionary lamented, “if a few here and there, at their leaving the school about the age of 13, had not submitted to the dissolvent influence of their surrounding, [that is to] the allurements of the custom of an incredible religious apathy, [and] if our Catholic girls would not have married but Catholics, soon Kheder Beg would be an exemplary mission.” [69]

• [1] ABCFM, ABC: 16.9.5., vol. 11, Adams to Smith, December 29, 1892.
• [2] Curia Generale dei Frati Minori Cappuccini, Instituto Storico, Archivio Generale dei Cappuccini (hereafter AGC), Rome, H 93, Cartella V, Superior of Capuchins in Kheder Beg Andrea da Kalasclia to V. Rev. Father General, August 19, 1909.
• [3] Sacra Congregazione per le Chiese Orientali (hereafter SCCO) Archives, Rome, Rubrica 105 (1), File 29, Armeni del Patriarcato 1893-1895, 1897-1900, File 29, Missioni nei Villagi di Kapussie, Kudurbegh, Jughunluk,   Giovanni Andrea da Caramagna to Apostolic Delegate and Vicar to Syria Caudenzio Bonfigli Arc. da Cabasa, June 26, 1891.
• [4] AGC, H 93, Cartella V, Fedele da Trieste to V. Rev. Father General (of the Capuchin Order), August 8, 1900, “History of the Mission of Kheder Beg from 1891-1900.”  Although the text is in Italian, the title of the document is also in Latin: “Chronicon seu Memoriae Historico. Chronologicae novae Missionis Kodorbekiensis prope Antiochiam anno Domini 1891 fundatae.  Kodorbek. Al anno 1891 usque 1900 mensis Augusti” (hereafter Chronicon Historico).  The information about Fr. Bernardino da Canetra is provided under the subheading of “Historical Preamble.”
• [5] AGC, H 93, Cartella V, Da Trieste to V. Rev. Father Antonio, June 4, 1893.
• [6] Ibid., Da Trieste to V. Rev. Father General, August 8, 1900, Chronicon Historico for 1900. 
• [7] Ibid., Chronicon Historico for 1898-99. 
• [8] Ibid., Da Trieste, copy of a letter dated April 2, 1903, sent to V. Rev. Secretary Clemente (da Terzorio) to be shown to the V. Rev. Father General and, if deemed appropriate, to Marcellino da Vallarsa.   
• [9] Archives des Capucins de France (hereafter ACF), Bibliothèque Franciscaine de Capucins, Paris, File 65/175, Anciennes Missions, 1) Syrie et Liban: Correspondence 1880-1919 (1ère liasse), Da Vallarsa to V. Rev. Father Moyse, November 22, 1902.
• [10] AGC, H 93, Cartella V, Da Vallarsa to Rev Father, November 17, 1895.
• [11] Ibid., Da Trieste to Fr. Antonino/Antonio da Reschio, General Secretary of the Missions, June 4, 1893; ACF, File 1R¹, Syrie: Listes des missionnaires (Province de Lyon)/Notices sur les divers postes, 1916, Fr. Jerôme? to the Venerable Sir, October 28, 1907; idem, Fr. Jerôme? to V. Rev. Father, February 4, 1910.  
• [12] For example, a school closed its doors as soon as it saw the light of day in 1891.  See SCCO, Rubrica 105 (1), File 29, Da Caramagna to Da Cabasa, June 26, 1891.  Another school existed in 1896, but it too was short-lived.  See Clemente da Terzorio, Le missioni dei minori Cappuccini, vol. 5, (Turchia Asiatica).  Rome: Cooperativa Tipografica Manuzio, 1919), p. 464.
• [13] AGC, H 93, Cartella V, Fr. Apollinare dal Tretto to Fr. Clemente da Terzorio, September 8, 1898.
• [14] Ibid.
• [15] Ibid., November 9, 1898.
• [16] Ibid., Da Trieste to V. Rev. Father Secretary, August 8, 1900, Chronicon Historico for 1898-99.  September 9, 1899, however, does not match the information provided by Dal Tretto, as he writes to V. Rev. Father on October 19, 1899: “It has been more than 3 months that I opened the female school and it is going well enough.”
• [17] Ibid., Da Vallarsa to V. Rev. Father General, November 3, 1899.
• [18] R.P. Jérôme, “Touchant hommage à un missionnaire,” Les Missions Catholiques 44: 2270 (December 8, 1912): 578; ACF, File 1R¹, Syrie: Listes des missionnaires, Fr. Jerôme? to V. Rev. Father, February 4, 1910.
• [19] ACF, File 1R¹, Syrie: Listes des missionnaires, Notre œvres dans les missions: Mission de Syrie (report for 1914).
• [20] AGC, H 93, Cartella V, Da Trieste to Rev. Father General, December 1, 1892.
• [21] Ibid., Da Trieste, Koderbek: Properties of the Mission, September 1901.
• [22] Capuchin Missionary Archives (hereafter CMA), Maison St. François, Mtayleb, Lebanon, H 93, Syria Privati, doc. number 23, Da Trieste to Secretary General, section II, Properties in Kheder Beg for the year 1902, November 20, 1902.  
• [23] AGC, H 93, Cartella V, Da Trieste, Koderbek: Properties of the Mission, September 1901; CMA, H 93, Syria Privati doc. number 23, Da Trieste to Secretary General, November 20, 1902. 
• [24] AGC, H 93, Cartella V, Chronicon Historico, No. 2: Month of January, AD 1901.
• [25] Ibid., Da Trieste, Koderbek: Properties of the Mission, September 1901.
• [26] Ibid., Chronicon Historico, No. III, Month of December 1900.
• [27] Ibid., Da Trieste to V. Rev. Secretary General, November 3, 1901. 
• [28] Ibid.
• [29] Ibid., Dal Tretto to V. Rev. Father, September 4, 1901; Da Trieste to V. Rev. Secretary General, November 3, 1901, Enclosure: Da Trieste to V. Rev. Fr. Andrea da Léonissa, 1st Discreet and Rev. Fr. Francesco da Salima, 2nd Discreet, October 3, 1901; Da Trieste letter to V. Rev. Father Secretary, October 21, 1901, with request to be transmitted to the V. Rev. Father General, as well as to His Eminence Cardinal Prefect of the Propagation of the Faith.  
• [30] Ibid., Addendum to the Chronicon Historico, section 4/b: News about the Schools, September 11, 1900.
• [31] Ibid., Da Trieste to Da Reschio, July 20, 1895; Dal Tretto to V. Rev. Father, October 19, 1899. 
• [32] Ibid., Da Trieste to Da Reschio, July 20, 1895.
• [33] Ibid., Da Kalasclia to V. Rev. Father General, January 16, 1907.
• [34] Ibid., Da Trieste to Rev. Father General, December 1, 1892; Da Trieste to V. Rev. Father Antonio, June 4, 1893.  Other missionaries must have taught at least Religion, if not French and Italian, in later years as well.
• [35] Ibid., Da Kalasclia to V. Rev. Father General, August 19, 1909.
• [36] Ibid., Fr. Vincenzo d’Alessandria to Prefetto, February 22, 1891.
• [37] Ibid., Da Trieste to Rev. Father General, December 1, 1892.
• [38] Ibid., Da Trieste to V. Rev. Father Secretary, to be presented to the V. Rev. Father General, November 10, 1900, Addendum to the Chronicon Historico, section 4/b, News about the Schools, September 11, 1900.
• [39] ACF, File 65/175, Anciennes Missions, Da Trieste to V. Rev. Father Moyse, May 19, 1900.  See also AGC, H 93, Cartella V, Da Trieste to V. Rev. Father Secretary, July 7, 1900.
• [40] AGC, H 93, Cartella V, Da Trieste to V. Rev. Father Secretary, to be presented to the V. Rev. Father General, November 10, 1900, Addendum to Chronicon Historico, section 4/b, News about the Schools, September 11, 1900.
• [41] ACF, File 65/175, Anciennes Missions, Vahan Varjabedyan and Hachir Panossian to Rev. Father, November 22, 1902. 
• [42] Ibid., Da Trieste to Fr. Moyse (d’Orleans), November 22, 1902.  Two more teachers are mentioned, both at Kheder Beg: Hagop Atamian (Aghub Attumian), see Chronicon Historico for the June 1894 events, and a certain “Michail Mihailian Bedrossian Deghirmangian,” see Chronicon Historico, No. 1. History, Month of November 1900.  Because three last names are mentioned in the second case, it is difficult to know whether it was one teacher or three teachers.  
• [43] ACF, File 65/175, Anciennes Missions, Da Trieste to Fr. Moyse, November 22, 1902.
• [44] Paul Bedrosian (Boghos Der Bedrosian), letter to the author, no date (1990).
• [45] AGC, H 93, Cartella V, d’Alessandria to Prefect, February 22, 1891. 
• [46] Ibid., Da Trieste, in Chronicon Historico, August 1901, and No. 5, continuation of August 1901.
• [47] Ibid., Da Trieste to Fr. Antonino, March 1, 1895.
• [48] Ibid., Da Trieste to V. Rev. Secretary Da Terzorio, December 15, 1902.
• [49] Ibid., Da Trieste, copy of a letter, dated April 2, 1903, sent to V. Rev. Secretary Clemente (da Terzorio).   
• [50] Ibid., Da Trieste to Fr. Antonino, July 20, 1895; da Trieste report to V. Rev. Father General Bernardo da Andermatt about the Kheder Beg Mission, September, 1895.
• [51] Ibid., Da Trieste, Chronicon Historico,  Koderbek, Sacred Ministry: Studies, September 1901.  See also ABCFM, ABC: 16.9.5, vol. 10, Adams, Report of Antioch Field, 12 Mos., June 1893.
• [52] AGC, H 93, Cartella V, Da Vallarsa to Rev. Father, January 2, 1896.
• [53] Ibid., Da Trieste to V. Rev. Father Secretary, July 15, 1903.
• [54] ABCFM, ABC: 16.9.5, vol. 16, Sanders, Report of Aintab Station, July 1903-June 1904.
• [55] AGC, H 93, Cartella V, Da Trieste to V. Rev. Father General, July 24, 1894.  The order of closure of the boys’ schools in Kheder Beg and Yoghun Oluk, which came from the governor of Aleppo province, was delivered by the sub-governor of Svedia and a certain Boghos Agha, counselor (or council member) of Armenian affairs at the Antioch municipality, on June 19 to the headman of the Latins and teachers Sarkiss Tasian and Hagop Atamian (Aghub Attumian) at Kheder Beg.  See Chronicon Historico for the June 1894 events.  
• [56] Ibid., Dal Tretto and Da Trieste to V. Rev. Father Secretary, April 2, 1900.
• [57] Ibid., Table VI, Consul General Witto to Da Trieste, August 12, 1900.  It is not clear whether Witto was the Consul General of Italy in Beirut or in Aleppo. 
• [58] Ibid., Da Trieste, Chronicon Historico, No. 3. February [through April] 1901.
• [59] Ibid., Da Vallarsa to V. Rev. Father, January 2, 1896; Da Trieste to V. Rev. Father Secretary, to be presented to the V. Rev. Father General, November 10, 1900, Addendum to Chronicon Historico, section 4/b News about the Schools, September 11, 1900; Dal Tretto to Rev. Father, September 4, 1901.
• [60] Ibid., Da Trieste to V. Rev. Father General, December 1, 1892.
• [61] Ibid., Da Trieste to V. Rev. Father Secretary, to be presented to the V. Rev. Father General, November 10, 1900, Addendum to Chronicon Historico, section 4/b News about the Schools, September 11, 1900.
• [62] Ibid., Da Vallarsa to V. Rev. Father, January 2, 1896; Dal Tretto to V. Rev. Father, October 19, 1899; Da Trieste to V. Rev. Father Secretary, May 15, 1900; Da Trieste to V. Rev. Father Secretary, to be presented to the V. Rev. Father General, November 10, 1900, Addendum to Chronicon Historico, section 4/b News about the Schools, September 11, 1900; Dal Tretto to Rev. Father, September 4, 1901.
• [63] Ibid., Da Trieste to V. Rev. Father General, December 1, 1892.
• [64] Ibid., Da Vallarsa to Rev. Father, January 2, 1896.
• [65] Ibid., Da Trieste to V. Rev. Father Secretary, to be presented to the V. Rev. Father General, November 10, 1900, Addendum to Chronicon Historico, section 4/b, News about the Schools, September 11, 1900.
• [66] Ibid., Da Trieste, Chronicon Historico, No. III, December 1900.
• [67] Fidèle Bonin, “La mission de Koderbek,” Les Missions Catholiques 31:1594 (December 22, 1899): 602-03. 
• [68] AGC, H 93, Cartella V, Da Trieste to V. Rev. Father Procurator of Our Order, October 15, 1902.
• [69] R.P. Jérôme, “La mission de Khoderbek (Syrie),” Les Missions Catholiques 42: 2159 (October 21, 1910): 497.