Pugachev's Rebellion (Russian: Восстание Пугачёва, romanized: Vosstaniye Pugachyova; also called the Peasants' War 1773–1775 or Cossack Rebellion) of 1773–1775 was the principal revolt in a series of popular rebellions that took place in the Russian Empire after Catherine II, known today as Catherine the Great, seized power in 1762. It began as an organized insurrection of Yaik Cossacks headed by Yemelyan Pugachev, a disaffected ex-lieutenant of the Imperial Russian Army, against a background of profound peasant unrest and war with the Ottoman Empire. After initial success, Pugachev assumed leadership of an alternative government, claiming to be Catherine's late husband Tsar Peter III and proclaiming an end to serfdom. This organized leadership presented a challenge to the imperial administration of Catherine II.
The rebellion managed to consolidate support from various groups including the peasants, the Cossacks, and Old Believers. At one point, its administration claimed control over most of the territory between the Volga River and the Ural Mountains. One of the most significant events of the insurrection was the Battle of Kazan in July 1774.
Government forces failed to respond effectively to the insurrection at first, partly due to logistical difficulties and a failure to appreciate its scale. However, the revolt was crushed towards the end of 1774 by General Michelsohn at Tsaritsyn. Pugachev was captured soon after and executed in Moscow in January 1775. Further reprisals against rebel areas were carried out by General Peter Panin.
The events have generated many stories in legend and literature, most notably Alexander Pushkin's historical novel The Captain's Daughter (1836). It was the largest peasant revolt in the history of the Russian Empire.
Background and aims
As the Russian monarchy contributed to the degradation of the serfs, peasant anger ran high. Peter the Great ceded entire villages to favored nobles, while Catherine the Great confirmed the authority of the nobles over the serfs in return for the nobles' political cooperation. The unrest intensified as the 18th century wore on, with more than fifty peasant revolts occurring between 1762 and 1769. These culminated in Pugachev's Rebellion, when, between 1773 and 1775, Yemelyan Pugachev rallied the peasants and Cossacks and promised the serfs land of their own and freedom from their lords.
There were various pressures on Russian serfs during the 18th century, which induced them to follow Pugachev. The peasantry in Russia were no longer bound to the land, but tied to their owner. The connecting links that had existed between the peasant community and the tsar, which had been diminishing, was broken by the interposition of the serf owners; these private lords or agents of the Church or state who owned the land blocked serfs' access to the political authority. Many nobles returned to their estates after 1762 and imposed harsher rules on their peasants. The relationship between peasant and ruler was cut off most dramatically in the decree of 1767, which completely prohibited direct petitions to the empress from the peasantry. The peasants were also subject to an increase in indirect taxes due to the increase in the state's requirements. In addition, a strong inflationary trend resulted in higher prices on all goods. The peasants felt abandoned by the "modern" state. They were living in desperate circumstances and had no way to change their situation, having lost all possibilities for political redress.
There were natural disasters in Russia during the 18th century, which also added strain on the peasants. Frequent recurrence of crop failures, plagues and epidemics created economic and social instability. The most dramatic was the 1771 epidemic in Moscow, which brought to the surface all the unconscious and unfocused fears and panics of the populace.
Each ruler altered the position of the Church, which created more pressure. Peter the Great gave the Church new obligations, while its administration assimilated to a department of the secular state. The Church's resources, or the means of collection, could not meet the new obligations and as a consequence, they heavily exploited and poorly administered their serfs. The unrest spurred constant revolt among Church serfs.
Leadership and strategy
Pugachev's image according to folk memory and contemporary legends was one of a pretender-liberator. As Peter III, he was seen as Christ-like and saintly because he had meekly accepted his dethronement by his evil wife Catherine II and her courtiers. He had not resisted his overthrow, but had left to wander the world. He had come to help the revolt, but he did not initiate it; according to popular myth, the Cossacks and the people did that.
The popular mythology of Peter III linked Pugachev with the Emancipation Manifesto of 1762 and the serf's expectations of further liberalizations had he continued as ruler. Pugachev offered freedom from the poll tax and the recruit-levy, which made him appear to follow in the same vein as the emperor he was impersonating.
Pugachev attempted to reproduce the St. Petersburg bureaucracy. He established his own College of War with quite extensive powers and functions. He did not promise complete freedom from taxation and recruitment for the peasants; he granted only temporary relief. His perception of the state was one where soldiers took the role of Cossacks, meaning they were free, permanent, military servicemen. Pugachev placed all other military personnel into this category as well, even the nobles and officers who joined his ranks. All peasants were seen as servants of the state, they were to become state peasants and serve as Cossacks in the militia. Pugachev envisioned the nobles returning to their previous status as the czar's servicemen on salary instead of estate and serf owners. He emphasized the peasants' freedom from the nobility. Pugachev still expected the peasants to continue their labor, but he granted them the freedom to work and own the land. They would also enjoy religious freedoms and Pugachev promised to restore the bond between the ruler and the people, eradicating the role of the noble as the intermediary.
Under the guise of Peter III, Pugachev built up his own bureaucracy and army, which copied that of Catherine. Some of his top commanders took on the pseudonyms of dukes and courtiers. Zarubin Chaika, Pugachev's top commander, for example, took the guise of Zakhar Chernyshev. The army Pugachev established, at least at the very top levels of command, also mimicked Catherine's. The organizational structure Pugachev set up for his top command was extraordinary, considering Pugachev defected as an ensign from Catherine's army. He built up his own War College and a fairly sophisticated intelligence network of messengers and spies. Even though Pugachev was illiterate, he recruited the help of local priests, mullahs, and starshins to write and disseminate his "royal decrees" or ukases in Russian and Tatar languages. These ukazy were copied, sent to villages and read to the masses by the priests and mullahs. In these documents, he begged the masses to serve him faithfully. He promised to grant to those who followed his service land, salt, grain, and lowered taxes, and threatened punishment and death to those who didn't. For example, an excerpt from a ukase written in late 1773:
From me, such reward and investiture will be with money and bread compensation and with promotions: and you, as well as your next of kin will have a place in my government and will be designated to serve a glorious duty on my behalf. If there are those who forget their obligations to their natural ruler Peter III, and dare not carry out the command that my devoted troops are to receive weapons in their hands, then they will see for themselves my righteous anger, and will then be punished harshly.
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, and 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 College of War, for example, tells of one such priest, Zubarev, who recruited for Pugachev in Church under such orders. "[Zubarev], 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, food, clothing, salaries, weapons and freedom from enserfment. Cossacks were similarly promised their old ways of life, the rights to the river Iaik (now the Ural River) 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 descendants 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, and so 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 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.