At this point it will be well to summarize what we have learnt about Faust from contemporary references. The difficulty with regard to his Christian name has already been mentioned. If his real name was _Georg_, it may have been forgotten and replaced by the more common one of _Johann_, or there may have been two magicians of the name of Faust, the older one named Georg and the later one Johann, who may have taken the name of Faust because it had already been rendered famous by his predecessor. The latter hypothesis is, however, extremely unlikely, and there seems very little reason to doubt that all the references are to the same individual. It has been suggested that the name Johann may have originated through confusion with Johann Fust, the printer, but the latter died in the year 1466, and it was only during the seventeenth century that the Faust legend was attributed to him. The earliest investigators thought that the whole story was a mere legend, and possibly invented by the monks as an expression of their hatred of the inventor of printing, though as a matter of fact, it was only through financial sharp practice that Fust obtained possession of the printing outfit of the real inventor, Gutenberg. As early as 1683, however, a professor of theology at Wittenberg brought forward evidence of the actual existence of an individual of the name of Faust.[2] According to Manlius-Melanchthon, Faust was born in Knittlingen and studied at the University of Cracow, though he appears later to have said he came from Heidelberg. About the year 1505, the Abbot Trithemius came in contact with him at Gelnhausen, though he did not speak to him, and does not even say that he actually saw him. He was later in Würzburg, and in 1507 he came to Kreuznach where he obtained a post as schoolmaster, though he was soon compelled to flee on account of alleged immorality. In the year 1513, he was in Erfurt, where he called himself the half-god of Heidelberg. He may have stayed at Maulbronn during the year 1516, but we hear nothing definite until he casts the horoscope of the Bishop of Bamberg in 1520. Eight years later, he was expelled from Ingolstadt, and six years after we find Philipp von Hutten seeking his advice about a forthcoming expedition. Another five years elapse, and a physician of Worms refers to the complaints of people who had been swindled by him; the remark “gone is gone” may allude to the disappearance or death of Faust, though it is more likely that it refers to the money of the victims. The Zimmern Chronicle mentions the village of Staufen, near Freiburg in Breisgau, as the scene of his death, and gives the date as some time after 1539. Wierus places the period of his activity before 1540, and when Gast writes in 1548, he refers to Faust as being already dead. He appears to have travelled extensively, for there are additional allusions to his presence in Wittenberg, Nuremberg, Battenburg on the Maas, and Basle, where Gast met him.