The Saitic epoch, to which this vase is referred, began with the accession of Psammetichus I, about 664, B. C., and closed with the conquest of Egypt by Cambyses in 525. The parallel period of Jewish history extends from the closing years of Manasseh’s reign to the time of the machinations by which the decree of Cyrus for rebuilding the temple was suspended. But, although the date thus given is such as might suggest the idea of derivation from the institutions of Moses, it seems highly probable that the inscription presents a vestige, in a greatly corrupted form, of the primitive faith touching the resurrection, as held by Noah and the patriarchs of the old world, and transmitted to the founders of the Egyptian empire. Whatever the view adopted on that point, the relation of the inscription to the subject of the present treatise is manifest and very interesting. Not only does it very strikingly illustrate the doctrine of life to the dead, as symbolized by the effusion of water, but it brings together the two symbols of water and the breath of life, in such a manner as presents a very remarkable analogy to the similar association of ideas presented in the scene of Pentecost, as unfolded hereafter. Very remarkable was the rite of infant baptism, as it was found by the Spanish conquerors among the Aztecs of Mexico.[60] Footnote 60: As this work goes into the hands of the printers, the newspapers announce that “the Rev. Professor Campbell of Montreal has discovered that the Hittite and Aztec alphabets are identical, and by applying the latter to the former, he has been enabled to read inscriptions belonging to the ninth century before Christ.” Should this announcement prove true, it brings the Aztecs into a relation to Israel which the reader will at once recognize.