Christopher of Padua, General of the Augustinians, who had had to do with this Index, stated at Trent that in the work of its preparation, careful examination had been made of all the heretical books in the library of the Vatican. The compilers had utilised, in addition to the lists of Louvain, of Venice, and of Casa, certain lists which Reusch traces to the “Library” (Bibliothek) of Gesner, and to Cochlaeus’s _Historia de Actis et Scriptis M. Lutheri_. Further titles are taken from the “Letters” of Oecolampadius and of Zwingli. Certain omissions of noteworthy and “deserving” names or titles, which were available in previous lists, such as Beza, recorded in the Venice Index, and the _Epistolae Obscurorum Virorum_, which appears in Louvain, were due doubtless simply to oversights in transcribing. A curious entry in Class II is _Arturus Britannus_, which stands for the _Legend of King Arthur_ and which is responsible for the appearance in later Indexes of the heretical author “Thomas Arturus.” The entry in Class I of the name of an author was not permitted to stand in the way of a separate condemnation in Class II or in Class III (under individual titles) of his more pernicious productions. This Index of Paul IV seemed to call for some special measure of attention in this schedule, because it is the first prepared in Rome under the direct instructions of the pope, and because in its general purpose and policy, in the method of its compilation, in its characteristic features, and its bibliographical errors, it was typical of the whole series of Indexes, and was in fact quite closely followed not only by that of Trent, but by not a few of those that came later. The policy of the Church in its contest with the perils of an uncontrolled printing-press may be said to have been marked out in 1559 by Paul IV and his associates. The fact that the lists included, in addition to works by admitted heretics and to those concerned with matters of theology, faith, and dogma, a number of books by Catholic writers in good standing, others whose subjects were entirely outside of theology and religion, and a further number whose only fault was that of being printed by heretical printers, is an indication of the wide view taken by the framers of the Index, and doubtless by Paul himself, as to the responsibilities of the Church in the supervision of literature. The Index of Paul may also be considered as a declaration that the responsibility for the supervision and characterisation of literary productions belonged properly to the head of the Church and could not safely be left to be cared for by princes, universities, or local inquisitors. It seems very probable that Paul and his advisers of the Roman Inquisition had such a contention in mind, but as the record of the production of later Indexes makes clear, the authorities in Rome proved unequal to the task of controlling the prohibition of books, and were obliged to accept, with more or less protest, a