Barnabas (cap. 10) says that Moses forbade the Jews to eat weasel flesh, "because that animal conceives with the mouth," and forbad them to eat the hyena because that animal annually changes its sex. This father seems to have made a sort of _melange_ of some of the Pentateuchal ordinances. He says (cap. 8) that the Heifer (mentioned in Numbers) was a type of Jesus, that the _three_ (?) young men appointed to sprinkle, denote Abraham, Isaac, and Jacob, that _wool was put upon a stick_ because the kingdom of Jesus was founded upon the cross, and (cap. 9) that the 818 men _circumcised_ by Abraham stood for Jesus crucified. Barnabas also declared that the world was to come to an end in 6,000 years ("Freethinkers' Text Book" part ii., p. 268). In the Sinaitic Bible, the Epistle of St. Barnabas has now, happily for misguided Christians, been discovered in the original Greek. To quote the inimitable style of Dr. Tischendorf, "while so much has been lost in the course of centuries by the-tooth of time and the carelessness of ignorant monks, an invisible eye had watched over this treasure, and when it was on the point of perishing in the fire, the Lord had decreed its-deliverance;" "while critics have generally been divided between assigning it to the first or second decade of the second century, the Sinaitic Bible, which has for the first time cleared up this question, has led us to throw its composition as far back as the last decade of the first century." A fine specimen of Christian evidence writing, cool assertion without a particle of proof and without the slightest reason-given. How does the Siniatic MS., even if it be genuine, clear up the question of the date of St. Barnabas's Epistle? Dr. Tischendorf does not condescend to tell us what has led the Christian advocate to throw back the date of its composition? We are left entirely in the dark: in fact, what Dr. Tischendorf calls a "throw back," is if you look at Lardner just the reverse. What does the epistle of Barnabas prove, even if it be genuine? Barnabas quotes, by name, Moses and Daniel, but never Matthew, Mark, Luke or John. Barnabas specifically refers to Deuteronomy and the prophets, but never to either of the four Gospels.