Традиция - это передача пламени, а не поклонение пеплу.
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в) староруских

Ч. 129. Львовъ 11 (23) іюня 1895.
Мих. Петрович Драгомановъ.

Крайніи — якъ на тогдашнее время — воззрѣнія Драгоманова на общественныи отношевія въ Галичинѣ были причиною, що старшій вѣкомъ галицко-русскіи патріоти не лишь изъ партіи исторической, но также и украйнофильской не могли войти съ нимъ въ близшіи и тѣснѣйшіи сношенія. Но при томъ всемъ онъ успѣлъ добратись съ своими статьями въ украйнофильскую газетку „Правда", въ которой и напечаталъ статьи, открывшіи очи галицкимъ украй- {стр.290} нофиламъ въ дѣлѣ важности для нихъ великорусской, или такъ сказати общерусской литературы и культури. До сихъ поръ галицкіи украйнофилы замѣчательны были въ своихъ воззрѣніяхъ тѣмъ, що подобно полякамъ ненавидѣли все общерусское и просто мерзились книгами и газетами, печатанными на обще рус~ скомъ языцѣ, хотя бы изданія тѣ были по своему содержанію самими лучшими въ мірѣ. Украйнофильство въ ту пору было точно то самое, которое сегодня пропагують гг Барвинскій, Вахнянинъ и т. д при нравственной и матеріальной помощи польской шляхты и ея розличныхъ „махеровь" посѣщавшихъ когда-то университетъ въ Кіевѣ и вслѣдствіе участія въ польскомъ мятежѣ 1863 года переселившихся яко эмигранты въ Галичину.

Съ той поры, когда львовская украйнофильская „Правда" напечатала розсуждеиіе М. П. Драгоманова п. з „Литература россійска, великорусска, украинска и галицко-русска" — прояснилось въ головахъ немногочисленныхъ галицкихь украйнофиловъ. Они вступали въ жи~ вѣйшіи сношенія съ закордонними украйнофилами, стали читати общерусскіи изданія и искати въ нихъ того, безъ чего яко культурныи люди обойтись не могли и безь чего до сихъ поръ лишь для того обходились, такъ якъ не знали никого изъ такихъ украйнофиловъ за {стр.291} кордономъ, который излѣчиль бы ихъ отъ слѣпой вражды къ всему общерусскому и доказалъ имъ, що общерусская литература и культура есть достояніемъ мало- и великороссовъ Въ 1878 году, когда Мих. Драгомановъ за свои соціалистическіи воззрѣнія былъ устраненъ изъ кафедры кіевского уииверситета и переселился въ Швайцарію — та часть галицкихъ украйнофиловъ, которая сегодня пошла въ „новую эру", отперлась его публично. Но за то станула по сторонѣ Драгоманова значительная часть галицко-русской украйнофильской молодежи, которая за свои соціально-политическіи убѣжденія подвергалась нѣсколькократнымъ арестамъ, процесамъ и т. п. Молодежь та подчинялась однако въ головныхъ вопросахь старшимъ галицкимъ украйнофиламъ и только въ 1890 году, когда тѣ послѣдніи, при водвореніи такъ зовимой „новой эры" вступили въ безусловную службу польской шляхты и польской державной идеи — молодежь та, руководимая М. П Драгомановымъ изъ Софіи, виступила съ цѣлою рѣшительностію противъ такъ зовимой „програми" Романчука и образовала отдѣльную такъ зовимую , радикальную" или независимую украинофильско-соціалистическую партію. Въ письмахъ своихъ, вымѣренныхъ про- {стр.292} тивъ ново-эрской политики и печатанныхъ въ газеткахъ „Народъ" и „Буковина", Драгомановъ доказалъ фактами изъ исторіи, литературы, культуры и теперѣшности, що так зов. програма Романчука ни къ чему не годится, що она не сходна съ духомъ малорусского народа и яко такая не можетъ найти въ масахъ народа сочувствія.

Вообще — М. П. Драгоманову одолжаетъ галицкая Русь въ первой линіи то, що онъ открылъ очи украйнофиламъ и наклонилъ ихъ читати и образоватись на общерусской литературѣ, безъ знанія которой никто изъ рускихъ галичанъ не можетъ, при нынѣшнихъ обстоятельствахъ, считатись культурнымъ человѣкомъ.

Не будь Драгоманова — нынѣшняя украинофильская молодежь въ Галичинѣ сталась бы простими козачками польской шляхты. Въ томъ именно покойный имѣлъ весьма важное значеніе для галицкой Руси, такъ якъ лишь его вліянію удалось освободити часть русской молодежи нашего края отъ польско-шляхетско-реставраційныхъ идей, пропагованныхъ въ свое время довольно успішно такими украйнофилами якъ Кулишъ, А. Конисскій и т. п.

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, копилефт 2006 г.