"just war" were "wholly lacking in the Indies". The only area where he saw justification for Spanish intervention in native affairs was to protect victims seized for human sacrifice, and because of the inherent human dignity of the victims themselves—whose rights were being violated and thus in need of defense. Thomas E. Woods goes on to describe how some wished to argue that the natives lacked reason, but the evidence was against this because the natives had obvious customs, laws, and a form of government. The Spaniards were in the practice of invoking in their American conquests the so-called "Requerimiento", a document read to the Indians before the commencement of any hostilities. The "Requerimiento", declared the universal authority of the Pope, and the authority the Spanish monarchs had received from the Pope over this part of the New World for the purpose of colonizing and evangelizing it. The Indians had to accept the sovereignty of the Spanish monarchs or be compelled to submit by force. Vitoria denied the legitimacy of this document. Vitoria follows the arguments against Spanish rule of South-American territories by arguments that justify the Spanish practices, which are grounded in natural law. He asserts the right of the Spaniards to travel freely, and to trade, which includes searching for, mining, and exporting the abundant natural resources they find in South America. Unlawful resistance infringing upon the Spaniard's rights of travel, trade and exploitation, or infringing upon the Pope's right to spread Christianity, can be used to justify a "just war" of the Spaniards against the indigenous inhabitants, ending in Spanish rule over the territories in question. Vitoria's works are known only from his lecture notes, as he has published nothing in his lifetime. Nevertheless, his influence such as that on the Dutch legal philosopher Hugo Grotius was significant. Relectiones Theologicae was published posthumously several times (Lyon, 1557; Salamanca, 1565; Ingolstadt, 1580; Lyon, 1586 & 1587; Venice, 1626; Venice, 1640; Cologne & Frankfurt, 1696; and Madrid, 1765). Francisco de Vitoria's writings have been interpreted by various scholars to support contrary policies. Antony Anghie and others argue that Vitoria's humanitarianism legitimized conquest. Francisco de Vitoria presented strict interpretation of baptism of desire:When we postulate invincible ignorance on the subject of baptism or of the Christian faith, it does not follow that a person can be saved without baptism or the Christian faith. For the aborigines to whom no preaching