We have seen that the work of the enterprising and scholarly publisher was regarded with intelligent and appreciative interest by King Francis I., and that while the King had in various ways furthered the undertakings of Estienne, his most important service had been rendered in utilising the royal influence to protect the printer against the divines of the Sorbonne. The title of “Printer to the King,” while fully deserved, of course, on other grounds, was given to Robert with the special purpose of securing for him an additional safeguard against the assaults of the theological censors. These theological censors were irate at the assumption by the publisher, acting as his own editor, of the right to correct the text of Scripture, and to add marginal commentaries, while they were also indignant at what they considered an unwarrantable interference on the part of the King with the old-time right of the Theological Faculty of the University to exercise a censorship control over all theological and religious publications emanating from the French Press. The interest of Francis in scholarship and the influence of Budæus and other scholars led him to initiate or to accept the scheme of a Royal College, to be devoted more particularly to instruction in the ancient languages. It was a part of the plan that Erasmus should be called from his peaceful retreat in the house of his friend Froben, the publisher of Basel, to the headship of the new college. The Emperor (Charles V.) put an end to the negotiation, however, by forbidding Erasmus to leave the territory of the empire, and by threatening him, in the event of his disobedience, with the stoppage of his pension. It is interesting to think of the most Catholic Emperor on the one hand, and the “eldest son of the Church” on the other, contending for the services of the scholar whose writings had been condemned in Rome as heretical, and were prohibited in Spain, and who could not at this time obtain from the Paris University a printing privilege. The college failed to secure Erasmus, and failed also, at least during the lifetime of Francis, to secure the buildings that the King had planned for it, but its professorships were finally endowed in 1539. The authorities of the University were, with hardly an exception, bitterly opposed to the new foundation, and the considerations they presented against the plan were substantially the same as those which were from year to year being urged by the same group of divines against the printing and the distribution of “pagan,” _i. e._ classic, literature, and of works undertaking to criticise and to correct texts which had been accepted and approved by the Church. The argument of the University against the new college was presented before the Parliament of Paris (that is to say, the High Court of the capital) by M. Gaillard. He urged that “to propagate the knowledge of the Greek and Hebrew languages would operate