Bourgoing had answers that would have saved him esté en lieu ou il eut ‘Interrogé’, ‘s'il eut eu moyen d'en faire This poor cleric knew little of formalitez de la preuve’. ‘[les] justice’ and made the mistake of trusting in After undergoing question ‘son innocence’. ‘la ordinaire et of torture), Bourgoing was led away. In the short extraordinaire’ (two degrees time that he had left, he reflected upon fausse deposition des and observed that ‘la temoins’ the verdict would have been valid preuves eussent esté Rozée judges’ if ‘les veritables’. was troubled by he noted that later publierent les argumens de Bourgoing’s fate; ‘plusieurs son innocence’. Unlike the Palais de Justice where he worked, the Oratoire, another Paris institution near home, was founded in the lifetime. The first congregation Rozée’s historian’s Oratoire’s met in Paris in the rue St Jacques in 1611; its founder had been educated in the rue de la Harpe. Both streets were a two-minute walk from home. After 1616 the priests Rozée’s moved to the Hôtel du Bouchage, across the street from the Louvre. This was close to where Rozée worked. Our nephew Jean joined the Oratoire. Sébastien historian’s Raynssant, son of one of colleagues in the became its librarian. These are Seize, Rozée’s striking links but they cannot alone explain why the was welcome in the Histoire – Oratoire. For that, we look for closeness in the thinking of Rozée and the founder of the new congregation. Pierre de Bérulle was born into an aristocratic family in 1575. He studied philosophy and theology at the recently founded Jesuit Collège de Clermont. Before long he was participating in his circle of mystically inclined believers, and in cousin Barbe Acarie’s 1599 he was ordained a priest. His subsequent support for the French Carmelite sisters,
‘Interrogé’, Bourgoing had answers that would have saved him ‘s'il eut esté en lieu ou il eut eu moyen d'en faire preuve’. This poor cleric knew little of ‘[les] formalitez de la justice’ and made the mistake of trusting in ‘son innocence’. After undergoing ‘la question ordinaire et extraordinaire’ (two degrees of torture), Bourgoing was led away. In the short time that he had left, he reflected upon ‘la fausse deposition des temoins’ and observed that the judges’ verdict would have been valid if ‘les preuves eussent esté veritables’. Rozée was troubled by Bourgoing’s fate; he noted that later ‘plusieurs publierent les argumens de son innocence’. Unlike the Palais de Justice where he worked, the Oratoire, another Paris institution near Rozée’s home, was founded in the historian’s lifetime. The Oratoire’s first congregation met in Paris in the rue St Jacques in 1611; its founder had been educated in the rue de la Harpe. Both streets were a two-minute walk from Rozée’s home. After 1616 the priests moved to the Hôtel du Bouchage, across the street from the Louvre. This was close to where Rozée worked. Our historian’s nephew Jean joined the Oratoire. Sébastien Raynssant, son of one of Rozée’s colleagues in the Seize, became its librarian. These are striking links – but they cannot alone explain why the Histoire was welcome in the Oratoire. For that, we look for closeness in the thinking of Rozée and the founder of the new congregation. Pierre de Bérulle was born into an aristocratic family in 1575. He studied philosophy and theology at the recently founded Jesuit Collège de Clermont. Before long he was participating in his cousin Barbe Acarie’s circle of mystically inclined believers, and in 1599 he was ordained a priest. His subsequent support for the French Carmelite sisters,