As it was, the greater men of the Kievan school never came into contact with the world as it had developed in the West after the fall of Constantinople. They made no attempt to understand what was going on in England, France, and Germany, and they rested content to remodel their culture merely on the lines of the Polish-Jesuit schools. On the other hand, their ardent defence of Orthodoxy made them blind to the situation that was developing at home in the political field. It was undoubtedly not only a desire for personal aggrandizement that rendered them incapable of understanding the thoughts and the desires of their own people. It was not only deliberate selfishness that threw them into the arms of Moscow with the resulting confusion at home and the loss of those things which the intelligent part of the population valued so highly. It was rather a curious blindness which was perhaps inseparable from the circumstances under which the cultural revival had commenced in the sixteenth century. Yet for the most part Moscow did not welcome their assistance. The native spirit of Moscow continued to regard the Kiev scholars not only as men of doubtful Orthodoxy but as foreigners in the full sense of the word. Even the extension of Russian rule over Ukraine did not reconcile the Muscovites to the giving of good positions in Church and state to the people of Kiev. The gap in the mentality of the two races was too complete. The gibes of the conservative Muscovites were answered by equal attacks from these scholars that the Muscovites were barbarians with no culture and no civilization and it was a long while before the mutual dislike was even toned down on the surface. It was to crop up again years later when Kotlyarevsky and his associates began the use of the Ukrainian language in literature, at the end of the eighteenth century. It was in the field of theological education that Ukrainian and Kievan influence continued longest, for it was in this that the Academy of Kiev had found its chief interest. Elsewhere there was a speedier end, for the reforms of Peter called for the introduction of large numbers of Germans, Dutch and French into the service of Russia. They brought with them a new attitude toward life, new styles of dress and living, new manners of thinking which were alien to both Kiev and Moscow. St. Petersburg was from the beginning a place apart, where the old Muscovite traditions were securely hidden by the Western European facade.