In the _Acts and Martyrdom of the Holy Apostle Andrew_ we are told that those who executed Andrew "lifted him up on the stauros," but "did not sever his joints, having received this order from the pro-consul, for he wished him to be in distress while hanging, and in the nighttime as he was suspended to be eaten by dogs." There is nothing to show that the stauros used was other than an ordinary stauros. In the _Epistle of Barnabas_ are various references to the stauros; mixed up with various passages from the Hebrew Scriptures, quoted--without any justification--as referring to the initiatory rite of baptism; a rite, be it noted, that was admittedly of Gentile rather than Israelitish origin, and not unconnected with the Sun-God worship of the Persians and other Orientals of non-Hebrew race. The references in question commence with the enquiry, "Let us further ask whether the Lord took any care to foreshadow the Water and the Stauros?" Afterwards we have a quotation of _Psalm_ i. 3-6--which likens the good man to a tree planted by the side of a river and yielding his fruit in due season--and the pronouncement, "Mark how he has described at once both the Water and the Stauros. For these words imply, Blessed are they who, placing their trust in the Stauros, have gone down into the Water." This further reference to the non-Mosaic initiatory rite of baptism is followed by a quotation of _Ezekiel_ xlvii. 12, which speaks of a river by whose side grow trees those who cat the fruit of which grow for ever. Further on is a declaration that when Moses stretched out his hands (in a direction not specified) that victory might rest with the forces he commanded, he stretched them out in the figure of a stauros, as a prophecy that Jesus "would be the author of life." A reference is then made to the Brazen Serpent, and to the pole upon which it was placed; and it is stated that this lifeless imitation of a serpent was a type of Jesus. In the _Epistle of Ignatius to the Ephesians_ we read that the stauros of the Christ is indeed a stumbling block to those who do not believe. The evidence of Irenaeus, as that of one who was through his acquaintance with the aged Polycarp almost in touch as it were with the apostles, will on account of his importance as a witness be specially dealt with in the next chapter. Justin Martyr, arguing that the figure of the cross is impressed upon the whole of nature, asks men to