However, we have no information of a definite character until five years afterwards. In fact John of Salisbury complicates the situation by stating that Abélard withdrew shortly after 1136. Deutsch thinks that Abélard left Paris for a few years; Hausrath, on the contrary, conjectures that he merely changed the locality of his school. John of Salisbury would, in that case, have followed his lectures in the cloistral school in 1136, and would have remained faithful to the abbey, following Abélard’s successor, a Master Alberic, when Abélard was, for some unknown reason, constrained to move his chair to the chapel of St. Hilary, also on the slope of St. Genevieve. According to the _Historia Pontificalis_ it was at St. Hilary that Bernard visited him in 1141. It is an ingenious way of keeping Abélard in Paris during the five years, as most historians would prefer to do. Its weak point is the supposition that John of Salisbury would continue to attend at the abbey of St. Genevieve with Abélard teaching a few yards away. The difficulty may be gladly left to the chronologist. The first great fact in Abélard’s career after his return to Paris is that St. Bernard begins to take an active interest in his teaching in the spring of 1141. Ten short weeks afterwards the prestige of the great teacher was shattered beyond recall, and he set out upon his pathetic journey to the tomb. It was a tense, a titanic struggle, on the side of Bernard. According to the religious story-books the episode is very clear and highly honourable to Bernard. Abbot Abélard had rewritten, with what he thought to be emendations, the theological treatise which had been burnt at Soissons. Under the title of the _Theologia Christiana_, this rationalistic exposition and defence of the dogmas of the faith, especially of the Trinity, had ‘crossed the seas and leaped over the Alps,’ in Bernard’s vivid phraseology. With it travelled also an _Introductio ad theologiam_, which was written soon after it, and his _Commentary on the Epistle to the Romans_, of earlier date. The books we have previously mentioned, the _Sic et Non_, and the _Ethics_ or _Know Thyself_, had a more limited and secluded circulation. The theological work which has the title of _Epitome Theologiae Christianae_ or _Sententiae Petri Abaelardi_ is considered by most experts to be a collection of his opinions drawn up by some other masters for scholastic use.[25] [25] It is quite beside the writer’s purpose, and probably the reader’s pleasure, to give an analysis of these works. I shall presently treat the specific points that have relation to his condemnation, and I add a supplementary chapter on his teaching in general. Deutsch may be read by the curious, and Herr Hausrath gives a useful shorter analysis.