In 1500, the publisher Badius, who had been selected by the theological faculty for printing certain of its censorial works, issued an edition of the _Regula S. Benedicti_, the famous Rule which had exercised so important and so abiding an influence on the literature and the intellectual development of Europe. The leading publisher in Paris between the years 1496 and 1520 was Henry Estienne. The so-called heretical opinions of Estienne rendered him obnoxious to the doctors of the Sorbonne and if it had not been for the special interference of Francis I, by whom his learning and his merits were held in high esteem, his life would more than once have been in jeopardy. His opponents succeeded, however, in procuring his expulsion from the university, and, driven from Paris, he was compelled to seek the protection of the Queen of Navarre. The case is one of a long series of instances in which the liberal views and scholarly interests of King Francis brought him into conflict with the doctors of the Sorbonne. In the end, however, the theological faculty, backed by the majority of the ecclesiastics of France and by the influence of the Papacy, proved too strong for the liberal tendencies of the Crown. With the triumph of Catholic orthodoxy in France, the leading publishers and their scholarly editors found so many difficulties placed in the way of their undertakings that these could no longer be carried on to advantage in Paris. The chief trouble was due to the ignorance and suspiciousness of the doctors of the Sorbonne. These doctors possessed at this period little or no knowledge of Greek and were inclined to imagine that any Greek sentence must contain or might contain some dangerous heresy.[126] Any critical analysis of Latin texts which, in some earlier, and usually imperfect or defective, form, had received the approval of the Church, also seemed to the divines likely to prove dangerous, and in any case, constituted a reflection upon the orthodox scholarship of the previously accepted versions. Their apprehensions became most keen and their indignation most active when the “new criticism” (as they probably called it) was applied to the text of the Scriptures, whether for the purpose of correcting the early clumsy Latinised versions of the New Testament or of securing more accurate rendering of the texts of the Hebrew books. During the first half-century of printing, however, the production of editions of the Scriptures constituted the most important division of publishing undertakings. It is not surprising, therefore, that the printers who were giving their time and their capital to the preparation of these editions, and who found themselves hampered and harassed by ignorant and bigoted censorship, came to the conclusion that the advantages of Paris as a literary and commercial centre were not sufficient to offset the continued difficulties and annoyances of such antagonism.