 Some of these theologians adopted an understanding of the word ius in the sense of right, even subjective right. This is not a Salamancan invention but seems to have been initiated in the glosses to the Decretum Gratiani and enforced by authors like Ockham and Gerson (Tierney 1997). But it plays an important role in arguments on dominium—a term that oscillates between domination and property—and in reflections on the ius gentium. The first lecture of Vitoria’s De Indis deals with the question of whether the Indians may be called veri domini, that is, real masters or real possessors, of their goods, and the third lecture claims that they violated the rights of the Spaniards. Molina takes this subjective meaning of ius as the paradigmatic understanding of the term throughout his voluminous treatise De iustitia et iure. He defines ius as 