And among the common men, after exhausting all the opprobious terms they could think of (and the Russian language is singularly rich in that respect), one would turn to the other and say, ‘You are an English dog!’ Then followed a few more civilities, which they would finish by calling each other, ‘Palmerston!’, without having the remotest idea of what the word meant; but at the very climax of hatred and revenge, they would bawl out ‘Napier!’, as if he were fifty times worse than Satan himself.
A poem widely circulated among Russian officers caught the patriotic mood:
And so in bellicose ardour
Commander Palmerston
Defeats Russia on the map
With his index finger.
Roused by his valour,
The Frenchman, too, following fast behind,
Brandishes his uncle’s sword
And cries: allons courage!39
The pan-Slavs and Slavophiles were the most enthusiastic supporters of the war. They had hailed the Russian invasion of the Balkans as the start of a religious war for the liberation of the Slavs, and were disappointed when the Tsar had ordered the retreat from the Danube, many of them urging him to go to war against the whole of Europe on his own. Pogodin, the editor of the Moscow journal Moskvitianin, became even more extreme in his pan-Slav views as a result of the retreat, calling on the Tsar to throw all caution to the wind and launch a revolutionary war against the Austrians as well as the Ottomans for the liberation of the Slavs. The allied invasion of Russia turned their calls for a European war into a reality, and their bellicose ideas were carried on a wave of patriotic sentiment that swept through society. Pogodin received the blessing of the Tsar, which gave him access to the court and the chance to write to him with opinions on foreign policy. How much influence Pogodin had on Nicholas remains unclear, but his presence at the court gave a green light to the aristocracy to subscribe openly to his ideas. According to the Englishwoman in St Petersburg: ‘How much soever the Tsar might have sought to disguise his intentions concerning Turkey and Constantinople, his nobles did not attempt to do so, and that even two years ago, long ere this war was certain. “Quant à Constantinople, nous l’aurons, soyez tranquille,”as said a nobleman one evening.’40
Among the more liberal and pro-Western circles of society, however, there was less support for the war, and those with access to the foreign press were likely to be critical of it. Many did not see the need for Russia to become involved in the Eastern Question, let alone to become entangled in a potentially disastrous war against the Western powers. ‘All sorts of dirty tricks are performed in the name of Holy Rus′,’ wrote Prince Viazemsky, a veteran of the war against the French in 1812, a critic and a poet of liberal persuasions, who served for twenty years in the Ministry of Finance before becoming chief of censorship in 1856. ‘How will it all end? In my modest view … we have no chance of victory. The English allied to the French will always be stronger than us.’ According to the reports of the Third Section in 1854, many people in the educated classes were basically hostile to the war and wanted the government to continue with negotiations to avoid it.41
The opinion of the lower classes is harder to discern. Merchants were afraid of losing trade and tended to be hostile to the war. In St Petersburg, the unnamed Englishwoman noted, ‘not only every street but every house gave some intimation of the struggle in which they are engaged; trade was almost at a standstill; scarcely any of the shops had customers in them; everybody seemed to be economizing their money lest poverty should come’. The serf peasants suffered most, losing young and able-bodied men from their family farms to the military drafts and at the same time shouldering most of the increased burden of taxation that resulted from the war. The peasant population declined dramatically – in some areas by as much as 6 per cent – during the Crimean War. There were crop failures, partly because of bad weather but also due to shortages of labour and draught animals that had been conscripted by the army, and around 300 serf uprisings or serious disturbances with physical attacks on landowners and the burning of their property. Among the upper classes, there was a fear of revolution, wrote the Englishwoman: ‘It was the opinion of many when I left St Petersburg that the 80,000 soldiers (as the Russian said) who were bivouacked in the streets and billeted on the houses were a great deal more for the purpose of ensuring peace within the barriers of the town than for that of repelling a foreign invader.’42
Yet there were peasants who viewed the war as an opportunity. During the spring of 1854 a rumour spread through the countryside that freedom had been promised to any peasant serf who volunteered for the army or navy. The rumour had its roots in the decision of the government to create a fleet of galleys in the Baltic by recruiting peasant volunteers: they would be released by their landowners for the period of service provided they agreed to return to their estates afterwards. The result was a massive rush of peasants to the northern ports. Police blocked the roads, and thousands of peasants were locked up in jails, until they could be marched home in chained convoys. Once these rumours of emancipation spread, subsequent troop levies were interpreted in the same way. Priests, peasant scribes and agitators helped to spread the wrong idea. In Riazan’, for example, a deacon told the serfs that if they joined the army they would be given eight silver roubles every month and that after three years of military service they and their families would be liberated from serfdom.
Everywhere the story was the same. The peasants were convinced that the Tsar Batiushka had issued a decree promising them freedom if they volunteered, and, when told that this was not true, they assumed the decree had been hidden or replaced by his evil officials. It is hard to tell how far their belief was innocent, and how far deliberate, an expression of their hopes for liberation from serfdom. In many places the rumours were confused with older peasant notions of a ‘Golden Manifesto’ in which the Tsar would liberate the peasants and give them all the land. One group of peasants, for example, turned up at a recuiting station, having heard that the Tsar was sitting in a ‘golden chamber’ on top of a mountain in the Crimea: ‘he gives freedom to all who come to him, but those who do not come or are too late will remain serfs to their masters as before.’ In other areas the rumours were replaced by stories that the English and the French would liberate the serfs who volunteered to join them in the Crimea, stories which began a flight of peasants to the south. In the peasant mind the south was linked to the idea of land and liberty: since medieval times it was to the steppelands of the south that the serfs had run away from their masters. The traditions of the free Cossacks remained strong among the peasantry of the southern provinces, where the volunteer movement assumed an almost revolutionary character. Bands of peasants marched to the local garrisons, demanding to be enlisted in the army and refusing to work any longer for their landowners. Armed with pikes, knives and clubs, the peasants clashed with soldiers and police.43