On the other hand, it preserved and strengthened all those conservative tendencies that had been inherent in the Kiev Academy during the seventeenth century and had been even earlier a handicap to the work of the Brotherhoods in the sixteenth. It meant the definite strengthening of those tendencies which were opposed to the introduction of the vernacular language. The vast majority of the educated priests and scholars of Austria-Hungary spoke Latin more or less well. It was only natural therefore that the Ukrainian clergy trained in the schools of Maria Theresa laid especial emphasis on the Church Slavonic in the form in which it had been traditionally preserved. Relatively little effort was expended on the modernization of this language and in many ways the writings of these men were even further from the daily speech of the people than had been the case two centuries before, when the scholars of Kiev sought to go back to the pure form of Church Slavonic. It was therefore nearly fifty years before the leaders of the Ukrainian movement in Austria-Hungary reached the point that had been arrived at by Kotlyarevsky in Eastern Ukraine. The intellectual life of the Western Ukrainians and their writings remained in that same artificial form that had been prevalent everywhere before the publication of the _Eneida_. More than that, there were many who looked askance at the new Ukrainian system that was coming into vogue under the power of the Tsar. They saw in the apparently new writing something which might develop into a menace to the integrity of the Church teachings and they opposed its introduction into the schools of the province. Nevertheless, although the Ukrainian revival came far later than that of many of the other peoples of the Austrian Empire, it followed the same general pattern, with a certain amount of political activity allowed to Ukrainians as Ukrainians, especially in the lower administrative levels and for those few members of the group who were not serfs but were recognized as free men. It was not long after the provinces passed into the hands of Austria-Hungary that there was established a theological seminary for Uniat priests in Lviv and this was even more accessible than was the school in Vienna. Later, in 1784, the University of Lviv was founded and in this it was provided that there should be certain courses in the Ruthenian language, that is, the old mixture of Church Slavonic, Ukrainian and Polish that had been the dominant language of the Kiev school in the seventeenth century. A preliminary school to prepare the Ukrainians for admission to the University was established. For a while all seemed well, but it was a false dawn.