At Salamanca a Dominican monk teaches theology. His name is Fray Francisco de Vitoria. Salamanca, fostered by the Catholic King, becomes the leading university of Spain. Spain becomes Austria, Artois, the Netherlands, Franche-Comté, North and South Italy, Sicily, the Balearic and Canary Islands, Africa from Ceuta to Oran, the Moluccas, the Philippines and the Americas from Florida to Tierra del Fuego. Carlos, son of the mad daughter of the Catholic Kings, becomes head of an empire like the dream of Isabel. He, too, is a creature of her will. The vastness of his realm has blotted out his sense of time and space. His religious fervor blurs his vision of mortal values. He will ride Spain as he might ride a horse in battle. He has inherited Spain as a weapon to be wielded. Spain is his, in order that the world be Christ’s. The Dominican monk at Salamanca moves within the will of Carlos and of Spain. The blood of Isabel’s empire is justice. Justice nourishes and cleanses. Carlos must be ruthless, but he must not be wrong. He will do what he desires: it must be proven right. The Americas make new challenges of conscience. Vitoria in Salamanca meets the king’s need: and modern International Law is ready for the world. A full century before the Dutchman Grotius (Huig van Groot), Vitoria lays down a rationale of justice for existing Powers, a structure in diapason between their economic needs and their inherited morale. He works for a modern state whose ideal is a theodicy of medieval Rome. The ideal has become more abstractly ethical, more economic. But Woodrow Wilson and the statesmen of the League of Nations are exact heirs of a Dominican monk. Vitoria studies the problems of America in his _Relectiones de Indis_: the general problems of war in _De Jure Belli_. Both these works, it is significant to note, form part of his _Relectiones theologicæ et morales_. A true creature of the will of Isabel, he has turned international problems into a problem of conscience. He denies independent form to his subject. The law of nations and of peoples is a moral law: it is outside the activities of lawyers. A question rises between the king of Spain and the Indians of Mexico. The “savages” are not subject to the king by human right. Their dealings with him cannot be determined by human law. Only a divine law, moving Spain as a theodicy, has brought about this juncture between the Indians and the king. Only divine law is competent to rule.