Francisco de Vitoria ( – 12 August 1546; also known as Francisco de Victoria) was a Spanish Roman Catholic philosopher, theologian, and jurist of Renaissance Spain. He is the founder of the tradition in philosophy known as the School of Salamanca, noted especially for his concept of just war and international law. He has in the past been described by scholars as the "father of international law", along with Alberico Gentili and Hugo Grotius, though some contemporary academics have suggested that such a description is anachronistic, since the concept of postmodern international law did not truly develop until much later. American jurist Arthur Nussbaum noted Vitoria's influence on international law as it pertained to the right to trade overseas. Later this was interpreted as "freedom of commerce". Life Vitoria was born in Burgos and was raised in Burgos, the son of Pedro de Vitoria, of Alava, and Catalina de Compludo, both of noble families. As per modern scholarship, he had Jewish ancestry on his maternal side (the Compludos), being related to famous converts like Paul of Burgos and Alfonso de Cartagena. He became a Dominican in 1504, and was educated at the College Saint-Jacques in Paris, where he was influenced by the work of Desiderius Erasmus. He went on to teach theology from 1516 (under the influences of Pierre Crockaert and Thomas Cajetan). In 1522 he returned to Spain to teach theology at the college of Saint Gregory at Valladolid, where many young Dominicans were being trained for missionary work in the New World. In 1524, he was elected to the chair of theology at the University of Salamanca, where he was instrumental in promoting Thomism (the philosophy and theology of St. Thomas Aquinas). Francisco de Vitoria died on 12 August 1546 in Salamanca. Positions on the status of Amerindians A noted scholar, he was publicly consulted by Charles V, Holy Roman Emperor and King of Spain. He worked to limit the type of power the Spanish Empire imposed on the Native Peoples. He said, "The upshot of all the preceding is this, then, that the aborigines undoubtedly had true dominion in both public and private matters, just like Christians, and that neither their princes nor private persons could be despoiled of their property on the ground of their not being true owners." Vitoria denied that the native peoples could be understood as slaves by nature in Aristotelian terms. He