Anglophile

Plaque to Paul Mellon, an anglophile, within St George's, Bloomsbury

An Anglophile is a person who admires England, its people, and its culture.[1] Its antonym is Anglophobe.[2] The word's roots come from the Latin Angli "the English", and Ancient Greek φίλος - philos, "friend."

The word Anglophile was first published in 1864 by Charles Dickens in All the Year Round, when he described the Revue des Deux Mondes as "an advanced and somewhat 'Anglophile' publication."[3]

Though Anglophile in the strict sense refers to an affinity for the things, people, places and culture of England, it is sometimes used to refer to an affinity for the same attributes of the British Isles more generally; though the rarely used word Britophile is a more accurate term.

Description

The James, an English-style pub in Münster, Germany, sporting the UK flag and the sign of James II
A German telephone box in Bielefeld run by German Telekom which is an homage to traditional British design.

In some cases, the term Anglophilia represents an individual's appreciation of English history and traditional English culture (e.g. William Shakespeare, Jane Austen, Samuel Johnson, Gilbert and Sullivan). Anglophilia may also be characterized by fondness for the British monarchy and system of government (e.g. Westminster system of parliament), institutions (e.g. Royal Mail), as well as nostalgia for the former British Empire and the English class system. Anglophiles may enjoy English actors, films, TV shows, radio shows, comedy, musicians, books, magazines, fashion designers, cars, traditions (e.g. British Christmas dinner) or subcultures.[4]

Anglophiles may use English spellings instead of American spellings, such as 'colour' instead of 'color', 'centre' rather than 'center', or 'traveller' rather than 'traveler'. The use of British-English expressions in casual conversation and news reportage has recently increased in the United States.[5][6][7] The trend, misunderstanding, and misuse of these expressions by Americans has become a topic of media interest in both the United States and England.[5][6][7] University of Delaware English professor Ben Yagoda claims that the use of British English has "established itself as this linguistic phenomenon that shows no sign of abating."[5][6][7] Lynne Murphy, a linguist at the University of Sussex, notes the trend is more pronounced in the Northeastern United States.[6]

Madonna is an example of an Anglophile.[8]

Anglomanie

Around 1722, the French philosopher Voltaire became an Anglophile; he lived in Britain between 1726-1728.[9] During his time in Britain, Voltaire learned English and expressed admiration for Britain as a land where, unlike France, censorship was much looser, where one could freely express one's views and where business was considered a respectable occupation.[10] Voltaire expressed his Anglophilia in his Letters Concerning the English Nation, a book first written in English and published in London in 1733, where he lavished much praise on British empiricism as a better way of thinking.[11] The French version, Lettres philosophiques, was banned in 1734 for being anti-clerical following complaints from the Catholic Church with the book being publicly burned in Paris and the only bookseller willing to sell it being sent to the Bastille.[12] However, underground copies of the Lettres philosophiques were printed by an illegal print-shop in Rouen and the book was a huge bestseller in France, sparking a wave of what the French soon called Anglomanie.[12] The Lettres philosophiques first introduced the French to British writers and thinkers such as Jonathan Swift, Isaac Newton and William Shakespeare who before then had been barely known in France.[12] The success of Lettres philosophiques and the resulting wave of Anglomanie made all things English the rage in France, with English food, English styles and English gardens being especially popular.[12] Ultimately, the popularity of Anglomanie led to a backlash with H.L Fougeret de Monbron publishing Préservatif contre l'anglomanie (The Antidote to Anglomania) in 1757, where he argued for the superiority of French culture and attacked British democracy as mere "mobocracy".[13]

Shakespearomanie

Anglophilia became popular in what was to become Germany in the late 18th and early 19th centuries, with the German public being especially attracted to the work of Shakespeare, a phenomenon known in Germany as Shakespearomanie.[14] In 1807, August Wilhelm Schlegel translated all of Shakespeare's plays into German, and such was the popularity of Schlegel's translation that German nationalists were soon starting to claim that Shakespeare was actually a German playwright who just wrote his plays in English.[15] English actors had been visiting the Holy Roman Empire since the late 16th century to work as "fiddlers, singers and jugglers", and through them the work of Shakespeare had first become known in the Reich.[16] The writer Johann Wolfgang von Goethe called the plays of Shakespeare "a huge, animated fair", which he attributed to his Englishness, writing: "Everywhere in England – surrounded by the seas, enveloped in fog and clouds, active in all parts of the world".[17] In the 18th century Reich, the Francophile German critics preferred the rules of French classical theater which rigidly set precise rules of unities of time and place, and saw Shakespeare's work as a "jumble".[17] In a speech delivered in Frankfurt on 14 October 1771 Goethe praised Shakespeare for liberating his mind from the rigid French rules, saying: "I jumped into the free air, and suddenly felt I had hands and feet...Shakespeare, my friend, if you were with us today, I could only live with you".[18] In 1995, The New York Times observed: "Shakespeare is an all-but-guaranteed success in Germany, where his work has enjoyed immense popularity for more than 200 years. By some estimates, Shakespeare's plays are performed more frequently in Germany than anywhere else in the world, not excluding his native England. The market for his work, both in English and in German translation, seems inexhaustible."[19] In its turn, the German obsession with Shakespeare made Anglophilia very popular, with the English being praised for their "spontaneous" nature, which allowed people to be themselves.[20] The Osnabrück historian Justus Möser wrote that England was everything that a unified German should be as Britain was a land of "organic" natural order where the aristocracy respected the liberties of the people and had a sense of duty to the nation.[21]

"The Perfect Gentlemen"

In amongst certain elements in 19th century France, Anglophilia was popular, through not with the French people in general, with the popular Catholic royalist intellectual Charles Maurras taking a virulently Anglophobic viewpoint that Britain was the "cancer" of the world, rotting out everything good, especially in his beloved France.[22] In contrast to Marruas, the conservative French art historian and critic Hippolyte Taine was an Anglophile who greatly admired Britain as the land of "civilised" aristocratic order that at the same time embraced freedom and "self-government".[23] Taine had felt oppressed in his youth by the Catholic Church which he had been brought up in and by his teachers at his lycée who he complained had treated him as "a horse between the shafts of a cart".[24] At the same time, Taine distrusted the masses, saw the French Revolution as the sort of disaster caused when the mindless masses were given power and stated that giving everyone the right to vote would be like making every sailor the captain on a ship.[24] For Taine, Britain embodied his ideal political system that combined the best features of both order and freedom; a place where the state had limited powers yet the people instinctively deferred to the elite.[24] For Taine, the essence of la grande idée anglaise was "the persuasion that man was above all a free and moral person".[25] Taine attributed this to the "Hebraic" spirt of the British people, which saw as reflecting the influence of Protestantism, especially the Church of England which Taine greatly admired.[26] Taine argued that because the Protestant British had to justify themselves before God, they had to create moral rules that applied not only to others, but to themselves, which created a culture of self-restraint.[27] Taine had a low opinion of the ordinary British people, but he very much respected the gentlemen he met on his British trips whom he praised for their moral qualities.[27] Taine noted with some jealousy that in France the term gentilhomme referred only to a man known for his sense of style and elegance and did not refer to the man's moral qualities as in France there was no equivalent to the idea of a British gentleman.[27] Taine noted that the difference between the French gentilhomme and the British gentleman was that the latter not only possessed the refinement and elegance expected of the gentilhomme, but more importantly also had a sense of fundamental decency and honour that prevented him from doing anything dishonorable.[27] Taine believed that reason why the British could produce gentlemen to rule their nation while the French could not was the British nobility was meritocratic and always open to those whose talents had allowed to rise up while the French nobility was exclusive and very reactionary.[28] Taine further admired the public schools like Harrow, Eton and Rugby for their ability to mold young men into gentlemen, through he found aspects of the public schools like flogging and fagging to be barbaric.[29]

A Frenchman very much influenced by Taine's Anglophilia was Baron Pierre de Coubertin who after reading Taine's Notes on England wanted to establish schools to produce gentlemen in France.[30] Coubertin was convinced that the stress laid on sports in English public schools was the key to making gentlemen, and that young Frenchmen needed to play sports more often in order to learn how to be gentlemen.[31] Coubertin was especially fascinated by the emphasis given to sports at Rugby, which he keenly studied.[32] Coubertin believed that Britain was the most successful nation in the world as reflected by its world-wide empire and that if only the French had been more like the British, then the French would never had been defeated by the Germans in war of 1870-71.[30] Like Taine, Coubertin admired the inequality of the British educational system, noting with approval that only well-off families could afford to send their sons to the public schools, writing: "Let us renounce that dangerous pipedream of an equal education for all and follow the example of the [British] people who understand so well the difference between democracy and equality!".[33] After reading Tom Brown's School Days (a novel that Coubertin loved) and Thomas Arnold's essays, the Anglophile Coubertin believed that a regime of regular boxing, rowing, cricket and football as practised at the British public schools would create gentlemen and "muscular Christians" in France, in what Coubertin admiringly called the régime Arnoldien.[34] Coubertin wrote based on reading Tom Brown's School Days that boxing was the "natural and English way for English boys to settle their quarrels", and so that: "Putting a solid pair of fists in the service of God is a condition for serving Him well".[35] After meeting William Ewart Gladstone in 1888, Coubertin asked the former if he agreed with the statement that the renaissance britannique was due to Arnold's educational reforms, a thesis that astonished Gladstone, through he did tell Coubertin that: "Your point of view is quite new, but...it is right".[36] In 1890, Coubertin attended the Wenlock Olympian Games organised by Dr. William Penny Brookes, whom Coubertin called: "an English doctor from an earlier age, romantic and practical at the same time".[37] Coubertin was enchanted by the games held in the village of Much Wenlock in rural Shropshire, saying that only in England was this possible.[38] Coubertin loved the English countryside, and was impressed by the way in which the villagers were proud to be both from Shropshire and Britain, leading him to write: "The Anglo-Saxon race alone has succeeded in keeping up the two feelings [love of the nation and one's region] and in strengthening the one through the other".[38] The Much Wenlock games, held in conscious imitation of the Olympics in ancient Greece inspired Coubertin to organise the first modern Olympics in Athens in 1896.[39]

"The Eastern Question": Anglophilia in The Balkans

Between the 14th to the 17th centuries, the Balkans region of Europe was conquered by the Ottoman Empire. In the 19th century, various Orthodox peoples such as the Greeks, Bulgarians and Serbs, charging that they were being oppressed by the Muslim Ottomans fought wars of independence. British policy towards the "Eastern Question" and the Balkans in particular oscillated between a fear that the decline of Ottoman power would allow Britain's archenemy Russia to fill the void in the Balkans and the Near East vs. a humanitarian concern for Christian peoples oppressed by the Ottomans. In 1876, an uprising in Bulgaria was harshly repressed with the Ottoman state unleashing the much feared Bashi-bazouks to wage a campaign of plundering, murder, rape and enslavement against the Bulgarians, killing at about 15, 000 Bulgarian civilians that shocked the West.[40] The Conservative government under Prime Minister Benjamin Disraeli, which saw the Ottoman Empire as a bulwark against Russia sought to deny the so-called "Bulgarian horrors" under the grounds of realpolitik.[41] By contrast, the Liberal leader, William Ewart Gladstone came out energetically in support of the Balkan peoples living under Ottoman rule, publicised the "Bulgarian horrors" in his famous 1876 pamphlet The Bulgarian Horrors and the Question of the East, and demanded that Britain support independence for all of Balkan peoples on humanitarian grounds.[42] Even though the government under Disraeli supported the Ottomans, Gladstone's campaign to publicise the gross human-rights abuses committed by the Ottomans and support for Balkan independence movements not only made him extremely popular in the Balkans, but led to a wave of Anglophilia amongst certain Balkan Christians, who admired Britain as a land capable of producing someone like Gladstone.[43] Gladstone saw himself as the defender of human rights which led him in 1890 to criticise anti-Chinese laws in Australia under the grounds that Chinese immigrants were being penalised for their virtues like the willingness to work hard rather any supposed vices.[44] In the same way, Gladstone perceived himself as the champion of the rights of small nations, which led to support "Home Rule" for Ireland (i.e. devolving power from Westminster to an Irish parliament). The same principles that led Gladstone to support Home Rule for the Irish and the rights of Chinese immigrants in Australia made him very sympathetic to the Balkan peoples. Balkan Angophiles such as Vladimir Jovanović and Čedomilj Mijatović in Serbia; Ioannes Gennadius and Eleutherios Venizelos in Greece and Ivan Evstratiev Geshov in Bulgaria all were inclined to admire British liberalism, especially of the Gladstonian type.[45] Furthermore, all five of the above-named men saw Britain as an example of a liberal power which had successfully created institutions that were meant to serve the individual rather the state, which inspired them with institution-building in their own newly independent nations.[46] Finally, though Venizelos, Geshov, Jovanović Gennadius, and Mijatović were all nationalists, by the standards of the Balkans they were tolerant nationalists who admired the United Kingdom as a state which had brought together the English, the Scots, the Welsh and the Irish together (the precise accuracy of this view is besides the point-this is how the UK was viewed in the Balkans), which they saw an example for their own multi-ethnic nations.[45]

Jovanović was a Serbian economist and politician of marked liberal views who was much influenced by John Stuart Mill's 1859 book On Liberty and by Gladstone, taking the viewpoint that Britain should be the model for the modernization of Serbia, which had emerged as a de facto independent state in 1817 from being under Ottoman rule since 1389.[47] In 1863, Jovanović published in London the English-language pamphlet The Serbian Nation and the Eastern Question, where he sought to prove the parallels between British and Serbian histories with the emphasis on the struggle for freedom as the defining feature of both nations history.[48] After his return to Serbia, Jovanović gave a lecture in Belgrade where he stated: “Let us take a look at England whose name is so famed. Fortunate circumstances have made her a country where general progress of humanity has been achieved in the best way. There is no known truth or science that has not enriched popular consciousness in England... In a word, all conditions for progress that are known today are there in England."[49]

The diplomat, economist and politician Mijatović become an Anglophile after marrying a British woman Elodie Lawton in 1864.[50] In the years 1884–86, 1895–1900 and 1902–03, Mijatović was the Serbian minister in London, during which time he become much involved in cultural activities, and liked Britain so much he lived in London from 1889 to his death in 1932.[51] During this time, Mijatović was the most prolific translator of British books into Serbo-Croatian while writing six books in English.[52] Mijatović believed that Britain had much to teach Serbia, and he preferred to translate books into Serbo-Crotiain that promoted liberal values.[53] Such was Mijatović's liberalism that when he attended the Hague Peace Conference in 1899 representing Serbia that he attempted to have the delegates representing the Asian states to serve as the vice-presidents of the various sections of the conference in order to provide for a degree of equality between the Europeans and the Asians; his proposal was roundly rejected.[54] In 1912, Mijatović attributed his cosmopolitan liberalism to living in London, writing to a friend in Serbia: “I am an old man indeed, but it seems that there have never been in my heart livelier and more generous sympathies not only for the interests and progress of our Serbia, but also for the interests and progress of the world. In London a man cannot but feel like ‘a citizen of the world’, cannot fail to see higher, broader and wider horizons.”[55] Like many other Balkan Anglophiles, Mijatović wished for an union between the Eastern Orthodox and Anglian Churches, and in his politics he was much influenced by Gladstone.[55] Mijatović also wrote twenty novels in Serbian, all of them historical novels inspired by Mijatović's favorite writer, Sir Walter Scott.[56]

The writer and politician Geshov first started learning English at the age of 14 and at the age of 16 moved to Manchester, being subsequently educated at Owen College.[57] During his time in Britain, Geshov recalled: “I was influenced by English political and social life amidst which I was developing. And what especially remained in my mind were thoughts and works of John Stuart Mill.”[40] In 1885, Serbia attacked Bulgaria, and after the Serb defeat, Geshov negotiated the peace treaty with his fellow Anglophile Mijatović, leading the latter to recall in his memoirs: “Bulgaria’s delegate Ivan Geshov, and myself, cherishing admiration for the British people and their ways, entered at once into friendly relations.”[58] Strongly influenced by Mill, Geshov was an advocate of liberalism in the newly independent Bulgaria, and spoke out in favor of social and political reforms.[59] In 1911, the Anglophile Geshov who become Bulgaria's Prime Minister started secret talks with the Anglophile Greek Prime Minister Venizelos for a Balkan League that would drive the Ottomans out of the Balkans once and for all.[60] In the ensuring First Balkan War of 1912-13, the Balkan League of Serbia, Bulgaria, Greece and Montenegro proceeded to inflict a series of defeats on the Ottomans in the fall of 1912 that drove the Ottomans almost entirely out of the Balkans.

Gennadius was a wealthy Greek and a famous bibliophile educated at an English Protestant College in Malta who moved to London in 1863 at the age of 19 where he worked as a journalist for a liberal newspaper, The Morning Star.[61] After the Dilessi murders where a group of British aristocrats were murdered by Greek bandits, leading an outbreak of Greek-bashing in Britain, Gennadius published a pamphlet Notes on the Recent Murders by Brigands in Greece defending the Greek people from the charges made in the British press that all Greeks were thugs.[61] From 1875 to 1880 Gennadius worked at the Greek legation in London, where he gave a speech in 1878 stating: "It finds in us echo all the more ready as the two nations, great Britain and little Greece, have both attained to the highest position amongst the people of the earth, at different epochs, it is true, but by the identical pursuits of commerce and the same love of civilisation and progress."[62] Gennadius served several terms as Greek minister in London, married a British woman in 1904 and worked hard to improve intellectual ties between Greece and Britain, helping to found the Society of Hellenic Studies in London and the British School of Archeology in Athens.[63] Reflecting his Anglophilia, Gennadius was an ecumenist who tried to effect a union between the Eastern Orthodox Churches and the Church of England while donating his huge collection of British books numbering 24, 000 to the Greek people in a library named after his father, the Gennadeion.[64]

Venizelos was a Greek politician who served as Prime Minister several times between 1910 and 1933. In World War I, Venizelos tried to bring Greece into the war on the Allied side, causing a clash with Kong Constantine and hence the National Schism.[65] In 1915,Venizelos stated in an interview with a British journalist: “Whatever happens within the next few critical weeks, let England never forget that Greece is with her, heart and soul, remembering her past acts of friendship in times of no less difficulty, and looking forward to abiding union in days to come."[66] Venizelos's willingness to defy the King and to have Greece fight on the Allied state was due in part to his Anglophilia as he genuinely believed that Britain had much to teach the Greeks, leading him to help found the Anglo-Hellenic Educational Foundation in 1918 while at the same time believing an alliance with the British Empire would allow the Greeks to finally achieve the Megali Idea ("Great Idea" i.e. bringing the Greeks of Anatolia living under Ottoman rule into the Kingdom of Greece).[67]

See also

References

  1. ↑ "Anglophile". The American Heritage Dictionary 5th ed. Retrieved 2014-03-17.
  2. ↑ "Anglophobe". The American Heritage Dictionary 5th ed. Retrieved 2014-03-17.
  3. ↑ "All the Year Round". 1864-12-03. p. 3. Retrieved 2014-03-17.
  4. ↑ "Holiday Traditions of England "Merry Christmas". Holiday Traditions. Retrieved November 6, 2013
  5. 1 2 3 Britishisms and the Britishisation of American English BBC magazine September 26, 2012
  6. 1 2 3 4 Separated by a common language blog by University of Sussex linguist Lynne Murphy
  7. 1 2 3 Americans Are Barmy Over Britishisms New York Times October 10, 2012
  8. ↑ "'There are lots of things about England I love, but my husband isn't one of them,' says Madonna". Daily Mail. Retrieved September 2, 2012
  9. ↑ Buruma, Ian Anglomania An European Love Affair, New York: Vintage Books, 1998 pages 23 & 25.
  10. ↑ Buruma, Ian Anglomania An European Love Affair, New York: Vintage Books, 1998 pages 26-27 & 30-33.
  11. ↑ Buruma, Ian Anglomania An European Love Affair, New York: Vintage Books, 1998 pages 34 & 38.
  12. 1 2 3 4 Buruma, Ian Anglomania An European Love Affair, New York: Vintage Books, 1998 page 38.
  13. ↑ Buruma, Ian Anglomania An European Love Affair, New York: Vintage Books, 1998 page 41.
  14. ↑ Buruma, Ian Anglomania An European Love Affair, New York: Vintage Books, 1998 pages 50-51.
  15. ↑ Buruma, Ian Anglomania An European Love Affair, New York: Vintage Books, 1998 page 51.
  16. ↑ Buruma, Ian Anglomania An European Love Affair, New York: Vintage Books, 1998 page 52.
  17. 1 2 Buruma, Ian Anglomania An European Love Affair, New York: Vintage Books, 1998 page 53.
  18. ↑ Buruma, Ian Anglomania An European Love Affair, New York: Vintage Books, 1998 page 57.
  19. ↑ Kinzer, Stephen (30 December 1995). "Shakespeare, Icon in Germany". The New York Times. Retrieved 2016-03-13.
  20. ↑ Buruma, Ian Anglomania An European Love Affair, New York: Vintage Books, 1998 page 58.
  21. ↑ Buruma, Ian Anglomania An European Love Affair, New York: Vintage Books, 1998 page 61.
  22. ↑ Buruma, Ian Anglomania An European Love Affair, New York: Vintage Books, 1998 page 144.
  23. ↑ Buruma, Ian Anglomania An European Love Affair, New York: Vintage Books, 1998 pages 145-146.
  24. 1 2 3 Buruma, Ian Anglomania An European Love Affair, New York: Vintage Books, 1998 page 146.
  25. ↑ Buruma, Ian Anglomania An European Love Affair, New York: Vintage Books, 1998 page 147.
  26. ↑ Buruma, Ian Anglomania An European Love Affair, New York: Vintage Books, 1998 pages 146 & 148.
  27. 1 2 3 4 Buruma, Ian Anglomania An European Love Affair, New York: Vintage Books, 1998 page 148.
  28. ↑ Buruma, Ian Anglomania An European Love Affair, New York: Vintage Books, 1998 page 149
  29. ↑ Buruma, Ian Anglomania An European Love Affair, New York: Vintage Books, 1998 pages 149-150.
  30. 1 2 Buruma, Ian Anglomania An European Love Affair, New York: Vintage Books, 1998 page 151.
  31. ↑ Buruma, Ian Anglomania An European Love Affair, New York: Vintage Books, 1998 pages 151-152.
  32. ↑ Buruma, Ian Anglomania An European Love Affair, New York: Vintage Books, 1998 page 152.
  33. ↑ Buruma, Ian Anglomania An European Love Affair, New York: Vintage Books, 1998 page 153.
  34. ↑ Buruma, Ian Anglomania An European Love Affair, New York: Vintage Books, 1998 pages 153-154.
  35. ↑ Buruma, Ian Anglomania An European Love Affair, New York: Vintage Books, 1998 pages 154-155.
  36. ↑ Buruma, Ian Anglomania An European Love Affair, New York: Vintage Books, 1998 page 155.
  37. ↑ Buruma, Ian Anglomania An European Love Affair, New York: Vintage Books, 1998 pages 160-161.
  38. 1 2 Buruma, Ian Anglomania An European Love Affair, New York: Vintage Books, 1998 page 160.
  39. ↑ Buruma, Ian Anglomania An European Love Affair, New York: Vintage Books, 1998 page 161.
  40. 1 2 Markovich, Slobodan "Anglophiles in Balkan Christian States (1862–1920)" pages 95-145 from Balcanica, Volume 40, June 2009 page 131.
  41. ↑ Markovich, Slobodan "Anglophiles in Balkan Christian States (1862–1920)" pages 95-145 from Balcanica, Volume 40, June 2009 page 98.
  42. ↑ Markovich, Slobodan "Anglophiles in Balkan Christian States (1862–1920)" pages 95-145 from Balcanica, Volume 40, June 2009 pages 98-99.
  43. ↑ Markovich, Slobodan "Anglophiles in Balkan Christian States (1862–1920)" pages 95-145 from Balcanica, Volume 40, June 2009 page 99.
  44. ↑ Auerbach, Sascha Race, Law, and "The Chinese Puzzle" in Imperial Britain, London: Macmillan, 2009 page 25.
  45. 1 2 Markovich, Slobodan "Anglophiles in Balkan Christian States (1862–1920)" pages 95-145 from Balcanica, Volume 40, June 2009 page 141.
  46. ↑ Markovich, Slobodan "Anglophiles in Balkan Christian States (1862–1920)" pages 95-145 from Balcanica, Volume 40, June 2009 page 139.
  47. ↑ Markovich, Slobodan "Anglophiles in Balkan Christian States (1862–1920)" pages 95-145 from Balcanica, Volume 40, June 2009 page 100.
  48. ↑ Markovich, Slobodan "Anglophiles in Balkan Christian States (1862–1920)" pages 95-145 from Balcanica, Volume 40, June 2009 pages 101-102.
  49. ↑ Markovich, Slobodan "Anglophiles in Balkan Christian States (1862–1920)" pages 95-145 from Balcanica, Volume 40, June 2009 page 103
  50. ↑ Markovich, Slobodan "Anglophiles in Balkan Christian States (1862–1920)" pages 95-145 from Balcanica, Volume 40, June 2009 page 104
  51. ↑ Markovich, Slobodan "Anglophiles in Balkan Christian States (1862–1920)" pages 95-145 from Balcanica, Volume 40, June 2009 page 105
  52. ↑ Markovich, Slobodan "Anglophiles in Balkan Christian States (1862–1920)" pages 95-145 from Balcanica, Volume 40, June 2009 pages 105-106
  53. ↑ Markovich, Slobodan "Anglophiles in Balkan Christian States (1862–1920)" pages 95-145 from Balcanica, Volume 40, June 2009 page 105.
  54. ↑ Markovich, Slobodan "Anglophiles in Balkan Christian States (1862–1920)" pages 95-145 from Balcanica, Volume 40, June 2009 page 108.
  55. 1 2 Markovich, Slobodan "Anglophiles in Balkan Christian States (1862–1920)" pages 95-145 from Balcanica, Volume 40, June 2009 pages 111-112.
  56. ↑ Markovich, Slobodan "Anglophiles in Balkan Christian States (1862–1920)" pages 95-145 from Balcanica, Volume 40, June 2009 page 112.
  57. ↑ Markovich, Slobodan "Anglophiles in Balkan Christian States (1862–1920)" pages 95-145 from Balcanica, Volume 40, June 2009 page 130.
  58. ↑ Markovich, Slobodan "Anglophiles in Balkan Christian States (1862–1920)" pages 95-145 from Balcanica, Volume 40, June 2009 page 136.
  59. ↑ Markovich, Slobodan "Anglophiles in Balkan Christian States (1862–1920)" pages 95-145 from Balcanica, Volume 40, June 2009 pages 136-137.
  60. ↑ Markovich, Slobodan "Anglophiles in Balkan Christian States (1862–1920)" pages 95-145 from Balcanica, Volume 40, June 2009 pages 137-138.
  61. 1 2 Markovich, Slobodan "Anglophiles in Balkan Christian States (1862–1920)" pages 95-145 from Balcanica, Volume 40, June 2009 pages 113-114.
  62. ↑ Markovich, Slobodan "Anglophiles in Balkan Christian States (1862–1920)" pages 95-145 from Balcanica, Volume 40, June 2009 page 115.
  63. ↑ Markovich, Slobodan "Anglophiles in Balkan Christian States (1862–1920)" pages 95-145 from Balcanica, Volume 40, June 2009 pages 115-116.
  64. ↑ Markovich, Slobodan "Anglophiles in Balkan Christian States (1862–1920)" pages 95-145 from Balcanica, Volume 40, June 2009 pages 117-118.
  65. ↑ Markovich, Slobodan "Anglophiles in Balkan Christian States (1862–1920)" pages 95-145 from Balcanica, Volume 40, June 2009 page 119.
  66. ↑ Markovich, Slobodan "Anglophiles in Balkan Christian States (1862–1920)" pages 95-145 from Balcanica, Volume 40, June 2009 page 121.
  67. ↑ Markovich, Slobodan "Anglophiles in Balkan Christian States (1862–1920)" pages 95-145 from Balcanica, Volume 40, June 2009 pages 127-128.

Bibliography

Further reading

External links

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