The Russian unity theory, in the sixties of the 19th Century, found its way into Austria-Hungary too, and founded the so-called “Russophile Party.” Its educated retainers, with few exceptions, do not even command the Russian language. Nevertheless, they call themselves Russians, propagate “the unity of the Russian People from the Carpathians to the Kamchatka,” and call their Ukrainian mother-tongue “a dialect of the Carpathian herdsmen and swineherds.” They speak and write a remarkable jargon consisting of Ukrainian, Russian and Church-Slavic words (the so-called Yazichiye); only in very recent years have they begun to use a bad Russian. Supported by considerable subsidies of money from Russia, the educated Russophiles are developing an active agitation among the peasants of Eastern Galicia, the Bukowina and Northeastern Hungary. The Russophile peasants of these countries, whose number is insignificant, to be sure, constitute a remarkable type of a seduced mass. They also try to speak the Yazichiye, use the old-fashioned “thousand-year-old” orthography, which is entirely analogous to the Russian and, at least, partly hides the differences between the Ukrainian and Russian languages, [156]live in the illusion that the Czar speaks the same language that they speak, use the Russian national colors, and hate everything Ukrainian with the passion of the renegade. These internal injuries of the Russian unity theory and the Russophile tide it has created are becoming slighter year by year. Ukrainian national consciousness is continually growing in the masses of the Ukrainian nation, and the Russophile wave would long since have disappeared if it were not for the Russian subsidies, and if certain Polish circles, frightened by the rapid advance of the Ukrainian national idea, were not working with all their might to prevent the fall of Russophilism. Much more important are the external injuries done to the Ukrainian national idea by the Russian unity theory. They may be expressed in a single sentence: As a result of the absolutism of the Russian unity theory in the history, geography and statistics of Eastern Europe, the civilized world does not know that there exists in Europe a large country which is called “Ukraina,” and that in this country there lives a nation with a separate individuality, a nation of over thirty million souls, which bears the name “Ukrainians.” It is true that, from time to time, since the beginning of the present century, magazine articles and pamphlets in various leading languages have appeared, which aim to inform the world about the Ukraine and the Ukrainian people. But these journalistic efforts have only an ephemeral value. Politicians only occasionally interest themselves in the Ukrainian question when it is brought to their notice. And scholars, however well-disposed, can not give such publications preference over the official Russian sources.