Pugachev's Rebellion - Recruitment and Support

Recruitment and Support

From the very beginning of the insurgency, Pugachev's generals carried out mass recruitment campaigns in Tatar and Bashkir settlements, with the instructions of recruiting one member from every or every other household and as many weapons as they could secure. He recruited not only Cossacks, but Russian peasants and factory workers, Tatars, Bashkirs, Chuvash. Famous Bashkir hero Salawat Yulayev joined him. Pugachev’s primary target for his campaign was not the people themselves, but their leaders. He recruited priests and mullahs to disseminate his decrees and read them to the masses as a way of lending them credence.

Priests in particular were instrumental figures in carrying out Pugachev’s propaganda campaigns. Pugachev was known to stage “heroic welcomes” whenever he entered a Russian village, in which he would be greeted by the masses as their sovereign. A few days before his arrival to a given city or village, messengers would be sent out to inform the priests and deacons in that town of his impending arrival. These messengers would request that the priests bring out salt and water and ring the church bells to signify his coming. The priests would also be instructed to read Pugachev’s manifestos during mass and sing prayers to the health of the Great Emperor Peter III. Most priests, although not all, complied with Pugachev’s requests. One secret report of Catherine’s War College, for example, tells of one such priest, Zubarev, who recruited for Pugachev in Church under such orders. “, believing in the slander-ridden decree of the villainous-imposter, brought by the villainous Ataman Loshkarev, read it publicly before the people in church. And when that ataman brought his band, consisting of 100 men, to their Baikalov village, then that Zubarev met them with a cross and with icons and chanted prayers in the Church; and then at the time of service, as well as after, evoked the name of the Emperor Peter III for suffrage.” (Pugachevshchina Vol. 2, Document 86. Author's translation)

Pugachev’s army was composed of a diverse mixture of disaffected peoples in southern Russian society, most notably Cossacks, Bashkirs, homesteaders, religious dissidents (such as Old Believers) and industrial serfs. Pugachev was very much in touch with the local population’s needs and attitudes; he was a Don Cossack and encountered the same obstacles as his followers. It is noticeable that Pugachev’s forces always took routes that reflected the very regional and local concerns of the people making up his armies. For example, after the very first attack on Yaitsk, he turned not towards the interior, but instead turned east towards Orenburg which for most Cossacks was the most direct symbol of Russian oppression.

The heterogeneous population in Russia created special problems for the government, and it provided opportunities for those opposing the state and seeking support among the discontented, as yet unassimilated natives. Each group of people had problems with the state, which Pugachev focused on in order to gain their support.

Non- Russians, such as the Bashkirs, followed Pugachev because they were promised their traditional ways of life, freedom of their lands, water and woods, their faith and laws, their food, clothing, salaries, weapons and freedom from enserfment. (Madariaga, 250) Cossacks were similarly promised their old ways of life, the rights to the river Iaik from source to sea, tax-free pasturage, free salt, twelve chetvi of corn and 12 roubles per Cossack per year.

Pugachev found ready support among the odnodvortsy (single homesteaders). In the westernmost part of the region swept by the Pugachev rebellion, the right bank of the middle Volga, there were a number of odnodvortsy. These were descendents of petty military servicemen who had lost their military function and declined to the status of small, but free, peasants who tilled their own lands. Many of them were also Old Believers, so they felt particularly alienated from the state established by Peter the Great. They were hard-pressed by landowners from central provinces who were acquiring the land in their area and settling their serfs on it. These homesteaders pinned their hopes on the providential leader who promised to restore their former function and status.

The network of Old Believer holy men and hermitages served to propagandize the appearance of Pugachev as Peter III and his successes, and they also helped him recruit his first followers among the Old Believer Cossack of the Iaik.

The Iaik Cossack host was most directly and completely involved in the Pugachev revolt. Most of its members were Old Believers who had settled among the Iaik (now Ural) River. The Cossacks opposed the tide of rational modernization and the institutionalization of political authority. They regarded their relationship to the ruler as a special and personal one, based on their voluntary service obligations. In return, they expected the czar’s protection of their religion, traditional social organization, and administrative autonomy. They followed the promises of Pugachev and raised the standard of revolt in the hope of recapturing their previous special relationship and securing the government’s respect for their social and religious traditions.

Factory workers supported Pugachev because their situation had worsened; many state-owned factories had been turned over to private owners, which intensified exploitation. These private owners stood as a barrier between the workers and the government; they inhibited appeals to the state for improvement of conditions. Also, with the loss of Russia’s competitive advantage on the world market, the production of the Ural mines and iron-smelting factories declined. This decline hit the workers the hardest because they had no other place to go or no other skill to market. There was enough material to support rebellion against the system. By and large the factories supported Pugachev, some voluntarily continuing to produce artillery and ammunition for the rebels.