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Published online by Cambridge University Press: 29 July 2016
During the second half of the fourteenth century most of France and many parts of Italy faced a social problem of massive proportions in the activities of the routiers, unemployed and rampaging mercenary soldiers. The popes of the period, Innocent VI, Urban V, and Gregory XI, took a leading role in attempts to deal with this daunting problem, and the purpose of this article is to examine one of the chief instruments which they employed, the crusade. The place of the mercenary companies in the crusading movement was paradoxical. On several occasions from 1357 onwards the popes issued crusading indulgences to those who fought against the routiers on the grounds that they presented a serious threat to the well-being of the Christian community, the populus christianus. But the popes also hoped to use the companies in the service of Christian Holy War by persuading them to travel to the eastern Mediterranean, to Hungary or to Granada, to fight the Muslims. Both approaches sprang from long-established papal policy towards those considered as Christendom's internal foes. When the curia tried to bring about the destruction of the routiers by offering spiritual rewards to their opponents it placed the mercenaries in the roll-call of Christian rebels and excommunicates combatted by means of the crusade, alongside the emperor Frederick II, Peter II of Aragon, the Visconti, and others. And when it attempted to send the companies beyond the frontiers of Christendom, it was adopting a strategy which dated back at least as far as the First Crusade. So both aspects of papal policy towards the routiers were highly traditional. They were also unsuccessful, which raises important questions about the way the later Avignon popes thought about and exercised their power. In the mid-thirteenth century the popes successfully resisted the ambitions of the Staufen and destroyed their might; a century later they proved unable to contain the companies. Was this because the Avignon papacy was out-of-date in its policies, because it failed to appreciate and adjust to the profound changes which had occurred in society and government? In broader terms, does traditionalism in this instance betoken the ideological bankruptcy which some scholars have seen as a leading characteristic of the papacy in the fourteenth century? In order to answer these questions I shall first examine the nature of the threat which was posed by the companies, then look in detail at the two aspects of the policy adopted by the curia in response to it.
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