 While rejecting the extreme position Strauss takes on medieval philosophical texts, many scholars have noted the esoteric elements present in some medieval texts by Christian as well as Islamic and Jewish writers (see Butterworth 2001). Boethius, for example, presents his theological views not to the many but to his trusted teachers and advisors, writing in a highly dense and technical language in his De Hebdomadibus accessible only to the learned (Boethius 1973, 38–41). As late as the end of the 12th century, Alan of Lille writes in theological texts of the need to protect the sacred truths of theology from the incursions of uneducated students in the liberal arts (Alan of Lille 1981, 119–122), and, in the 11th century, Anselm complains of the work he intended only for his fellow monks in the Cur Deus Homo being disseminated without his consent and in a form he did not approve of (Anselm 1998, 261–2). Like many medieval authors, he expresses great concern that his work will be misunderstood and strives to protect himself from misinterpretation.