contemporary views were hard to find. The defeated were swift to destroy incriminating evidence. Pro-Ligue writing after 1598 was a lonely and potentially risky enterprise. – – The significance of work understandably not written until some of the dust had Rozée’s – settled, and left anonymous and unpublished lies largely in the rarity of its sympathy for – the Seize. Though occasionally unable to resist exposing what he considered to be the failings of royalists, the historian sensibly chose proclamation of the merits of the as the safest Ligue means of dissenting from prevailing opinion. Acting only ever with integrity, the Paris had brought about a deep transformation of society. As evidence of this reading of Ligue the troubled years Rozée drew not only on the resilience shown during the Seize-inspired long siege but also on the apparently spontaneous turning to God of ordinary people after the Blois que les uns travailloient a paris a de leur he murders: ‘Pendant l’asseurance party,’ wrote, de luxe y fut reformé; et certes ces actions de devotion, et de pieté si ‘… combien ferventes et si frequentes, exercées par toutes sortes de personnes, ne monstroient que eust porté ces gens Far from being rebels, the had been the Ligue l’ambition ala rebellion’. salt of the earth. voice went unheard. With the entry into on 22 March 1594 the had Ligue Rozée’s king’s collapsed. Many of its leaders swiftly fled the capital, and over one hundred more were expelled a few days later. Only bishops notably Rose of Senlis were allowed to stay. In – – the following months the across the country disintegrated. With the Sainte Union Béarnais on the throne, it was to be only a matter of time until his former co-religionaries would be granted a range of religious, civil and political privileges. All seemed lost, but the seed
contemporary views were hard to find. The defeated were swift to destroy incriminating evidence. Pro-Ligue writing after 1598 was a lonely – and potentially risky – enterprise. The significance of Rozée’s work – understandably not written until some of the dust had settled, and left anonymous and unpublished – lies largely in the rarity of its sympathy for the Seize. Though occasionally unable to resist exposing what he considered to be the failings of royalists, the historian sensibly chose proclamation of the merits of the Ligue as the safest means of dissenting from prevailing opinion. Acting only ever with integrity, the Paris Ligue had brought about a deep transformation of society. As evidence of this reading of the troubled years Rozée drew not only on the Seize-inspired resilience shown during the long siege but also on the apparently spontaneous turning to God of ordinary people after the Blois murders: ‘Pendant que les uns travailloient a paris a l’asseurance de leur party,’ he wrote, ‘… combien de luxe y fut reformé; et certes ces actions de devotion, et de pieté si ferventes et si frequentes, exercées par toutes sortes de personnes, ne monstroient que l’ambition eust porté ces gens ala rebellion’. Far from being rebels, the Ligue had been the salt of the earth. Rozée’s voice went unheard. With the king’s entry into on 22 March 1594 the Ligue had collapsed. Many of its leaders swiftly fled the capital, and over one hundred more were expelled a few days later. Only bishops – notably Rose of Senlis – were allowed to stay. In the following months the Sainte Union across the country disintegrated. With the Béarnais on the throne, it was to be only a matter of time until his former co-religionaries would be granted a range of religious, civil and political privileges. All seemed lost, but the seed