Here are some figures concerning the prices of houses and houseyards at that time: a two storey stone house of colonel Shydlovsky was bought to organize the Collegium for 500 roubles. In 1767, houses in the center were bought for 600, 125 and 65 roubles. An empty housing area of 3200 square meters in the end of XVIII century in the Composite parish was bought for 35 roubles, which is a little more than 1 copeck for a square meter. House estates in Mykolayivsky parish complete with a house, service buildings pantries, fence, wine cellar with 2 vessels and the set of accessories with its separate building, as well — total area 716 square meters — were bought for 325 roubles.

Time workers earned 10 copecks a day, cabinetmakers - 15 copecks a day. How much is that? In 1732, one could buy 6 punds of pork lard or 1/8 bucket of vodka, or 2 1/2 garnetses of liquid honey, or 5 garnetses of beer, or 5 pounds of cow butter, or 30 pounds of grain. So it means that then time workers could buy for their earnings more than the present qualified average paid Kharkov worker, to say nothing of the old age pensioners.

The population of Kharkov living in their own houses with gardens and vegetable plots earned their living by grain production, manufacturing, crafts or trade. Kharkovians lived comfortably and prosperously under what is called the Ukrainian regime that is government of that time, especially when the Moscow military administration was cancelled and when both the Cossacks and the guild craftsmen had their own Cossack and guild administration and their own Cossack and guild court. No wonder that at that time a lot was done to develop and advance the local national culture. But this was true only during the autonomy period.

After the abolition of autonomy the Russianization process in Kharkov was growing very quickly together with destruction of its national Ukrainian culture. First, Kharkov was made to be administered by a region ruler, and then by a governor with all attendant Russian governmental institutions. There also came in Kharkov the usual Russian officials headed by the governor, the Ukrainian Cossack leaders then turned into Russian nobility. The newborn local nobility received from Queen Catherine II the gracious licence of nobility and together with that the power over the whole of Ukraine. Kharkov was the venue of congresses of nobility during which occured elections. This is how the new ruling class over the whole society emerged in Kharkov.

The most numerous Cossacks part of the population was cancelled as a class of society and turned into ordinary laymen. The number of foreigners increased considerably. There also developed and increased a cpecial class of Russian businessmen which was almost absent during the Cossacks period. Already in the late XVIII century in Kharkov came the Hebrews who were not there before that time. The number of Russian craftsmen — cabinet makers, masons and so on — also increased. V. N. Karazin arranged for works on construction of the University a great number of foreign workers from Petersburg, especially Germans. The local Ukrainian craftsmen began to make their products mainly for the people of lower social class and consequently their incomes decreased, so they had to move their houses further from the center toward suburbs. Ordinary subjects were turned back to serfdom; the nobility strived to distantiate themselves from ordinary lay class by any means both in social and national sphere.

That was the state of affairs in the province - in villages, as well as in towns, especially in the central regional town of Kharkov. The Kharkov fairs were more and more overcomed with Moscow made goods instead of foreign or Ukrainian made. Kharkov became an educational and cultural center, however it was not Ukrainian but Russian culture. From the very beginning this was the case with Kharkov University founded in early XIX century and with new grammar schools and the uyezd school, and the theological seminary. Teachers were coming here not only from Ukraine, but also from Russian regions. The national church schools in which the national language had been kept up, were destroyed, and their place was taken by the new Russian schools. We can observe this to take place since early XIX century, and it already led to Russianization, that is Kharkov become more and more Russian. In addition to that Kharkov ceased to be a Ukrainian town because its population was continually replenished with a lot of settlers from Russian regions.

During the XIX century the population of Kharkov grew 20 times, that is by 2000%. Such a big number, apparently, could not be attained by simple natural growth, and it's evident that since the twenties of the XIX century Kharkov was the destination point of the great migration of people from other places. As early as in the beginning of the 70's of the XIX century almost as much as one half of Kharkov inhabitants were new settlers rather that indigenous dwellers (45 %). Most settlers were coming from Kursk region, then Orlov, Moscow, Kaluga and other Russian regions. According to the census of 1897 only 1/3 of Kharkov population (32 thousand) were the indigenous part or from Kharkov uyezd, the remaining 2/3 (73 thousand) were new settlers. From Kursk region alone came 23 thousand people, together with other Russian regions the figure grows to 33 thousand people. The number of foreigners also increased considerably: from Keletsk region alone came 1500 Polish nationals, from Caucasus — 1000 inhabitants of that place, from foreign lands — 1200 people.

This migration of non-Ukrainian people to Kharkov just changed its previous Ukrainian appearance, especially in the latter half of XIX century. New comers "conquered" the better positions in the city and moved aside pioneer settlers to suburbs, which were former masters of the city and coutnry, which got and defended these lands shedding their blood, worked the lands dripping with sweat, founded and defended Kharkov and began all kinds of its business, trade and culture. "Volya (The Liberty)", which gave rise to many migrants, generated new railways, widening of trade, new factories, plants and army, where Russification dominated; raised schools, where native Ukrainian languge was completely inadmissible,— all this had an influence on Russification of Kharkov. But still it must be noted that Ukrainian element lasted out among Kharkov inhabitants for a whole  XIX century and was reduced right up to nowadays.

In the beginning of XIX century Kharkov still was the Ukrainian city, because the most part of its population kept safe of national language, and wear, and traditions. And yet while Kvitka's time (in 30s) the weddings in Kharkov were celebrating just in Ukrainian manner. Reingard says in his memories, that in 30s kharkovian citizens and peasants spoke in pure Ukrainian language, had Ukrainian way of life and traditions. Such way of life retained in Panasovka, and beyond Kharkov, yet not to mention about Zaikivka, Zhuravlivka, Ivanivka and other slobodas.

Only in Moskalyovka, where Russians took up the residence, the Russian folk style of speaking was audible; at the city center, among ruling class and intelligentsia the Russian literary language dominated in general. At the end of 70s in XIX century Kharkov was russificated much more than its uyezd towns or neighbouring Poltava.

And all the same after 1897 inventory  25 % of Kharkov population acknowledged themselves as Ukraines (45092 in general, 23430 men and 21662 women), and 58 % acknowledged themselves as Russians. Even it may be supposed that really there were much more people of Ukrainian origin in Kharkov, becouse among its inhabitants 96 thousands were from Kharkovian province clans, and from Poltavian ones — 5 thousands, from Kievan ones — 4,5 thousands, from Katherinoslavian ones  — 2,5 thousands, from Podoliyan ones — 1,5 thousands, in all  from Ukrainian provincial clans - 110 thousands, and though some of them possibly were Russians, but it seems, that many of Ukrainians just did not acknowledged themselves as such ones, because they didn't know, who they are in fact, and some others were pretending to be Russians for the convenience and advantage sake. It's interesting, that Ukrainian origin was declared mostly by representatives of lower society estates — military men, railway and home employees, agricultural traders. Therefore we cannot say, that even at the beginning of ХХ century Khakov was completely "Russian" city by national structure of population.

Kharkov gave also a famous Ukrainian writer Grigory Fedorovich Kvitka-Osnovyanenko, who belonged to well-known noble Cossack clan - the Kvitka's, from which many Slobod-Ukrainian colonels and commanders originated. Living in Osnova (one of Kharkov's suburbs of that time), Grigory Kvitka was a renowned public figure in Kharkov, but the most glory he merited as prose-writer. He occupied the first place among writers in olden times of Ukrainian literature.

Two volums of his stories were published in 1834 and were a great success, especially in Kharkov and Slobozhanshchina, because he outlined the life of Slobod Ukrainian peasants with great veracity and sincere liking, with subtle knowledge of their way of life, their language and history. Not only he liked Ukrainian folk language, but also he thought himself in this language and wrote his best works in it; all that which he wrote in Russian looked out as something pale and unimpressive. It isn't suprising, that his contemporaries, Kharkov writers of that time — Gulak-Artemovsky, M. Kostomarov, A. Metlynsky — and all young people considered him as father of Ukrainian prose.

Professor Izm. Iv. Sreznevsky, who informed Pogodin about Kvitka's death  (in 1843) and his burial, which gathered not only all Kharkov dwellers, but also peasants of neighbouring villages, added to this, that Kvitka was the first national writer in Ukraine. Thanks to Kvitka even Kharkov city had got the significance as literary center not only among Ukrainian, but also among Russian writers; all of them either corresponded with Kvitka, or visited Kharkov to meet with him.

And  Kvitka played also a great role for circle of young people, who were interested in Ukrainian culture, because he was himself like living Ukrainian annalist, historian and ethnographer; and he had a great influence on scientists Kostomarov and Sreznevsky.

The famous historian M.I.Kostomarov graduated from Kharkov University; under influence of Ukrainiain ethnographic research and Kvitka personality he began to write  verses and dramas in Ukraine (end of 30s and beginning of 40s): dramas "Savva Chaly", "Pereyaslav night", Ukrainian ballads, translations of Byron's poetry, and his own poetry. Another graduate of Kharkov University A.L.Metlynsky became a professor of the same university and published also his own poetry with ethnographic editions (of songs)  — "Dumy and something else". There were own author's verses, translations from German, Czech, Polish, Serbian and Slovakian. Metlynsky had a good command of Ukrainian, but hadn't enough  poetic talent. Motives of his poetry were sad, sometimes an influence of folk poetry could be watched; but there was sincere love of old Cossack life, high graves, steppe and father Dnieper in his works.

Let's mention also Kharkov writers of that period as follows:  S.Pisarevsky — Kharkovian protopop, who wrote under pen-name Shereperya, created opera "Kupala na Ivana", and beautyful popular song "I'm going across Neman", and "Note about Yanka Miriansky"; Petro Pisarevsky, who created the story "Stetsko Mozhebylytsya"; deacon P.Korenytsky as author of poem "Vechornytsi", L.Borovkovsky as author of verses and fable. At the same old times the literary poetic activity of very talented writer Ya.I.Shchogolev had started, at the end of life he published two big collections of his works: "Vorskla" and "Slobozhanshchina".

Shchogolev was born in Akhtyrka and graduated from Kharkov University, he began writing in Ukraine yet in 1843. Early Shchogolev's verses described old Cossack life on base of folk songs, but he didn't take songs in whole, and transformed their plots in pure poetic perls. Shchogolev worked after Shevchenko, but he didn't follow him — he is rather original poet. In his new verses published in "Vorskla" we can see marvellous poetic language, developed on base of Slobod Ukrainian and Poltavian ones; besides of familiar plots little by little the social and public motives appeared in his poetry — loving of simple, poor peasant people and sympathy to their sorrow. Such wonderful verses of him are    — "Snow-storm", "Fire", "Horilka", "Shynok", "Deseas", "Weaver". Familiar motives can be watched in "Shepherd", and in "Verzadle" he drew three centuries of Ukrainian people and country life: free settlement of country and its wealth, hard serfdom and liberation, which, however, didn't bring good fortune.

The famous theatre actor, producer and dramatist M.L.Kropyvnytsky had close relation to Kharkov too; and he was burried there with a monument on his grave. In Kharkov his dramatic works were published. In these works we can watch a wonderful pure Ukrainian steppe (Khersonian) language, remarkable knowledge of Ukrainian folk life, vivid humour, true pictures of national home life and social relations.

And two Aleksandrovs — father and son — were closely connected with Kharkov. The father wrote good verses with humorous nuance, and the son — V.S.Aleksandrov — had created drama "Oh, don't go, Hrytsyu", operetta "I'm going across Neman", had published collection of songs, translated psalms in Ukrainian language ("Gentle tunes on saint motifs"), wrote good sentimental poetry. And Maslovych is worthy to be mentioned (the editor of the first Ukrainian journal "Kharkov Demokrit"),  and Manzhura too.

Not a few number of literary miscellanies had been published in Kharkov, i.e. collections with many Ukrainian works and articles about Ukraine. The first one was "Ukrainian almanac" in 1831: Shpyhotsky and L.Borovykovsky distributed Ukrainian verses there. In 1833 "Morning Star" in two books had been published, where we can see works of Kvitka ("Soldjer Portrait"), Gulak-Artemovsky, Hrebinka (fables and tranlation of Pushkin's "Poltava"), Kotliarevsky (fragment from "Eneida"). In 1841 Korsun's almanac "Sheaf" had been published, where all works were distributed only in Ukrainian; we can see there works of Jeremy Halka (Kostomarov), the Korenytskys, Pysarevsky, Petrenko, Korsun. In the beginning of 40s four volums of "Molodyk (New Moon)" by Betskoy had come out, where Ukrainian works of Hrebinka exclusively were published with a great number of articles and sources on history of Ukraine. In 1887  V.S.Aleksandrov's "Skladka (Assembled)" had appered. He had the luck to gather his almanac of works of great artistic meaning:  there we see works of Samiylenko, Bililovsky  — translation of Schiller's "Bell" and very nice verses ("From Alps", "But let me live"), Grinchenko's and Hanna Barvinok's stories, treatments of Aleksandrov himself. This collection was the proof of growth degree of Ukrainian literature at the end of XIX century. Indeed, Ukrainian language had to be perfect enough, if the translation of Schiller's "Bell" was possible in it at that time. All these Ukrainian writer's works testified to that real Ukraine was keeping safe in Kharkov.

And together with writers many scientists and culture figures in Kharkov worked for Ukrainian Renaissance. A great deal in this sence has been done by professors of Kharkov University both in olden times and in XX century.

As to Ukrainian ethnography we must remember, that the first collection of Ukrainian songs by prince Tsertelev had come out in 1819. Then in 1831 —1832 professor I.I.Sreznevsky (famous academician-Slavist afterwards) had published in Kharkov 2 parts of "Zaporozhian olden times" in 5 books, where many folk dumas, songs and historical research had been collected. Some of these materials were rejected later by critics, but in general this collection impressed a society very much and raised language, poetry and history of Ukrainian people in public opinion. Concerning Ukrainian language, Sreznevsky firstly in 1834 identified it as original Slavonic one and some years later only spoke against Ukrainian literature and culture.

Professor A.L.Metlynsky appeared as Ukrainian ethnographer. He gathered not only song texts but tunes too; as De-Poulet remembered, bandurists always were dear guests for him. In Kharkov he had published in 1848 "Southern Russian Collection", and in Kiev (1854) "Folk songs of South Russia" — more then 400 songs have been represented there, whereas Maksymovich's collection had only 130 ones. A.L.Metlynsky sincerely loved Ukrainian language and considered it in series of the others Slav languages, and far later he considered it as the special "dialect of Russian language" only.

In Kharkov the famous historian M.I.Kostomarov began his activity and work on history of Ukrainian people and on Ukrainian literary memorials (we have told yet about his poetic editions under pseudonym Jeremy Halka). He had written and published in Kharkov the research work about Unia, which however had been cremated for "harmful tendency". Then M.I.Kostomarov was forced to write new work, for to receive master's degree on Russian history, — "About historical importance of Russian folk poetry", in which he told principally about Ukrainian folk poetry. During Kharkov period M.I.Kostomarov wrote another works on Ukrainian history and history of Ukrainian literature.

And in the first half of XIX century many culture figures in Kharkov began to work on local history of Slobod Ukraine — there were I.I.Kvitka, the uncle of writer G.F. Kvitka(Osnovyanenko), G.F.Kvitka himself, I.I.Sreznevsky and Kharkovian archbishop Phylaret. I.I.Kvitka wrote "Notes on Slobod regiments" (Kharkov, 1812), G.F.Kvitka — "Historical-statistical description of Slobozhanshchina" (in "Kharkov Provincial Gazette", 1838), "On Slobod regiments" ("Contemporary", 1840), "The Ukrainians" ("Contemporary", 1841), "Kharkov town" ("Contemporary", 1840). It's necessary to mention about G.F.Kvitka's historical tale  "Founding of Kharkov". On base of sources I.I.Sreznevsky carried out although compact but very important research work — "Historical representation of civil arrangement of Slobod Ukraine". It's interesting to remind there, that M.I.Kostomarov also restored on base of archive sources the history of Ostrogozhsk regiment, but tzar's gendarmes confiscated his manuscript, and it was lost in police-station.

A work of great significance for that time was "Historical-statistical description of Kharkov's eparchies" by Kharkovian archbishop Phylaret (Humylevsky) in 5 parts, where a great number of archive materials was collected not only on church, but on civil history of Slobozhanshchina. For this great work archbishop Phylaret must be considered as Nestor (Slav annalist) of Slobod-Ukrainian church history.

In the second half of XIX century we can watch appearance in Kharkov of considerable ethnographic collections of memorials of Ukrainian folk literatire and of research works on Ukrainian language, literature and history of Ukrainian people. In the first place we can designate a great linguist Ol.Af.Potebnia, the most renowned professor-Slavist of Kharkov University for all period of its existence (born in 1835, died in 1891). He graduated from Kharkov University and by his own words the Metlynsky's collection of songs was his first manual in Ukrainian language. His works on Ukrainian culture concern mainly to language and social anthropology: "Notes on Malo-Russian dialect", "Explanations of Malo-Russian and cognate folk songs" (2 volums), critical notices on publication of Halychina songs by Yak.Holovatsky, on P.Zhytetsky research work about sound history of Malo-Russian language, etc. His knowledge of Ukrainian language was quite perfect and he even translated himself the part of Homer's "Odyssey" in verses, published Gulak-Artemovsky's poetry, G.F.Kvitka's stories, Manzhura's verses. He was adherent of the most broad development of all nations and their languages, including Ukrainian people. In this respect his views on undoubted damage of Russification and violent propagation of Polish in Ukraine have a great importance even today.

One of Potebnia followers was professor M.F.Sumtsov (born in 1854), who had a great number of serious works on history of ancient Ukrainian literature and Ukrainin ethnography. During almost 40 years professor D.I.Bagaliy worked in Kharkov, he was engaged in history and archaeology of Ukraine, especially of Left-Shore region, and more ecpecially of Slobod Ukraine. Professor A.S.Lebedev and protoiyerey Myk.Lashchenko worked on history of local church, and professor Y.K.Redin - on history of local art; it's interesting that Lebedev and Redin weren't Ukrainian themselves, but worked very diligently for Ukraine weal.

The warm words must be said about the Efimenkos; he - Petro Savych - was a Ukrainian, but his wife — Aleksandra Yakovlevna - wasn't a Ukrainian, what didn't hamper her to write valuable works on history and law in Ukraine, moreover almost all her works Aleksandra Yakovlevna wrote just in Kharkov. It's necessary to refer here to spontaneous research works of professor P.Lavrovsky (about Ukrainian language), and professor Zelenogorsky (about Skovoroda).

And professors of another university departmetnts also concerned Ukraine in their research works, for example, Cherniayev, Borysiak, Gurov (Natural Science Department) and M.O.Maksimeyko (Faculty of Law). And a great deal had been done for understanding of nature, history, ethnography of Ukraine by university scientific societies — namely by Historical-Philological Society and Natural Science Society. Within the frame of Historical-Philological Society historical archives had been founded, where a great number of archiv sources on Left Shore and Slobod Ukraine had been collected by P.S.Efimenko and D.I.Bagaliy; many scientists worked there who developed Ukrainian history. Among them we can mark I.V.Telychenko, M.M.Plokhynsky and very talented D.P.Miller especially. This society publised many materials on history and ethnography of Ukraine.

In 1902 Archaeological Congress was arranged in Kharkov. Professor E.K.Redin worked most of all for this. As congress result four Ukrainian museums had appeared: 1) Archaeological and Historіcal Department at Antiques Museum of Kharkov University, 2) Church Department of Slobod Ukraine Antiquity at the same museum, 3) Eparchial Museum of Church Slobod-Ukrainian Antiquity, 4) Ethnogaphic Museum of Slobozhanshchina at Kharkov University; there were professor O.M.Krasnov and O.P.Radakova who made an important contribution to its organizing. Ukrainian Department had been created at Kharkov Book Chamber. Publishing Committee of Kharkov Literacy Association published Ukrainian books also while D.I.Bagaliy was at the head of it (more than one million books!). For several years Ukrainian Kvitka's Society existed in Kharkov, and then "Prosvita (Enlightenment)" was founded in the beginning of ХХ century.

As for Ukrainian art in Kharkov, in addition to Church Department of university museum and Eparchial Museum of Church Slobod-Ukrainian Antiquity, the painting collection of famous artist Serhiy Ivanovuch Vasylkivsky had been gathered in Kharkov City Museum, where old Ukrainian churches were painted in oils, and the portrait collection of famous persons in Slobozhanshchina. There was Ukrainian Antiquity Department at University Art Museum, and paintings of some Ukrainian artists were collected also, for example, of D.I.Bezperchy and other young artists of that time. Many Ukrainian landscapes were represented by artists Tkachenko and Levchenko. Slobozhanshchina (namely Chuguyev town) gave a great artist I.Y.Repin to the world. S.I.Vasylkivsky left the wonderful heritage for native Slobozhanshchina - all his colossal collection of arts - for to found Slobozhanshchina Museum on this base.

As for Ukrainian theatre, it was in Kharkov, although not as constant stage, for a long time. In former times very talented Ukrainian actor Solenic shined on its scene, he was burried in Kharkov graveyard with the monument and Ukrainian legend on it. In Kharkov glorious Russian artist Shchepkin played a part in "Moskal Charivnyk (Moscovite the Wizard)", but the most great deal had been made for Ukrainian Renaissance among Kharkovians by the father of new Ukrainian theatre Marko Lukych Kropyvnytsky, and by another coryphaeus of Ukrainian stage — M.K.Zankovetska, Sadovsky, Zatyrkevych...

During all XIX century there were several circles of Ukrainian youth in Kharkov, there were some groups of city-dwellers also, such as D.P.Pilchikov, who took part even in Cyryl-and-Mephody brotherhood, and then in founding of T.G.Shevchenko Association in Lwov; or O.L.Shymaniv, who wrote interesting research work on former loan land-ownership in Slobozhanshchina. Apropos let's remember that D.P.Pilchikov's son, outstanding physicist N.D.Pilchikkov also made a great deal for native land not only as natural scientist but as Ukrainian patriot, in particular, he supported Mendeleyev's organizing of All-Russian T.G.Shevchenkko Society for Ukraine studying in St.Petersburg.

Let's remember there our renowned fellow-countryman M.I.Dragomirov, who always spoke Ukrainian while visiting of native country and loved sincerely Ukraine and Ukrainian way of life. In period when D.I.Bagaliy was a principal of Kharkov University there was large student's Ukrainian community, from which many young figures of Ukrainian revival in Kharkov came out in the beginning of ХХ century and in years of revolution.

Let's finish with the testament of D.I.Bagaliy, with the final lines of his fundamental work "History of Slobod Ukraine":