It is a characteristic of the Spanish expurgatory Indexes that they do not give the references by chapter and by page to the texts of the authors corrected. Mendham points out that the careful and orthodox student, who might wish to assure himself of the accuracy of his own literary guides, would find it important to refer to the originals of the corrected texts if only in order to be placed in a position to defend the action of his Church and to confound or possibly even to convert heretical opposers. “Supposing for instance,” says he, “a discussion should take place between a believer and an heretical critic, and the latter should have the hardihood to assert that the sentences condemned in the Index were not the _ipsissima verba_ or the necessary sense of the author referred to, what reply could be made by the defender of the Index who had never been able to make personal examination of the text in question?”[193] In 1827, there was published in the _Protestant Guardian_ (on pages 118 _et seq._) a review of the censures in the expurgatory Indexes. The writer gives as examples of erasures that seemed to him to be futile or at least open to criticism the following: In the _Glossarium Graeco-Barbarum_ of Mensius, out of twenty-five erasures fifteen consist simply in expunging before the names of Junius and other learned men the terms _V. C._, _Eruditus_, etc. So far from its being lawful to admit that a Protestant could be either learned or illustrious, it was forbidden even to give the name of theologians to Protestants pretending to Holy Orders. The English bishops always figure in the Indexes under the term “pseudo-episcopi.” This is doubtless, however, a logical term for the Church to use concerning officials who must of necessity have been considered as usurping laymen. In the erasures in the ninth book of the history of De Thou, we find corrections of a more exacting character. The following is an instance: _Theologis, qui ad concilium_, pro _Theologis_ scribe _iis_. _Et ibi decrevisse viros bonos mittere_, dele _bonos_. The censor actually follows through his rambles the wandering Jew of Tudela, although the translation of this narrative was issued by so good a Catholic as Montanus (himself a censor) in order to blot out every kind word which Benjamin had uttered respecting his nation. For example: _Filius Jonae probandae memoriae_, dele _probandae memoriae_; _Synagoga sacra_, dele vocem _sacra_; _Filii Haziddai felicis memoriae_, dele _felicis memoriae_; and so on through a folio page.