While the Index of Sixtus never came into general circulation, it has importance in the series because its lists were utilised as the foundation for the Index of Clement VIII. In 1591, the edition of the Vulgate undertaken by Sixtus V came into consideration with Gregory XIV. The Pope had been advised to condemn and prohibit the work, but he finally decided to have it reprinted with the corrections and eliminations thought necessary, with a preface explaining that in the original issue, certain errors had found place, errors for which the copyists and printers were responsible. In the condemnation of the treatise of the Jesuit Bellarmin (on the authority of the papacy) and of the _Reflectiones_ of the Dominican Vittoria, Sixtus acted on his individual authority. The Inquisition and the Congregation of the Index declined to condemn either book. The Sistine is the only one of the papal Indexes that contains a list of heresiarchs. The list is entitled: _Catalogus Haeresiarcharum, Haeresum auctorum eorumque qui eas suscitarum seu Haereticorum duces aut capita extiterunt, qui ad faciliorem intelligentium quartae regulae hujus indicis apponitur_. The list compiled by Quiroga has been utilised for this. Fifteen of Quiroga’s heresiarchs have been omitted, and twenty new names are added. Among the eliminations are Ochinus, Ramus, and Agrippa, and among the additions are several Hussites and Anabaptists, and Marsilius of Padua. The Dominican, Alfonsus Ciaconius, charged by the Congregation with the task of defining an heresiarch, reported that those are to be so classed who discover new heresies or who revive ancient errors, or who present in heretical institutions a defence of heretical doctrines, or who undertake in councils the defence of heretics. The name of Ciaconius comes into record also in connection with the following statement concerning the Inquisition: “The Roman and the Spanish Inquisition have the same purpose, the maintenance of the Catholic faith. It is to be borne in mind, however, that the former is the superior, the latter the subordinate body; the Roman is the mother, the Spanish the daughter; the Roman is to be likened to the Sun, the Spanish to the Moon dependent upon the Sun for its light. In the case in which the Roman Inquisition presents one conclusion and the Spanish another, the faithful churchman will be guided by the authority of Rome.”[168] In Spain, the point of view is naturally different, and the Spanish Inquisition has always claimed independence from the authority of Rome, and has often refused to be bound by the regulations issued by the Roman inquisitor-general.