Moreover, there exists a universal language among the Initiates, which an Adept, and even a disciple, of any nation may understand by reading it in his own language. We Europeans, on the contrary, possess only one graphic sign common to all, & (and); there is a language richer in metaphysical terms than any on earth, whose every word is expressed by like common signs. The Litera Pythagoræ, so called, the Greek Υ (the English capital Y) if traced alone in a message, was as explicit as a whole page filled with sentences, for it stood as a symbol for a number of things—for white and black Magic, for instance.(191) Suppose one man enquired of another: To what School of Magic does so and so belong? and the answer came back with the letter traced with the right branch thicker than the left, then it meant “to right hand or divine Magic;” but if the letter were traced in the usual way, with the left branch thicker than the right, then it meant the reverse, the right or left branch being the whole biography of a man. In Asia, especially in the Devanâgarî characters, every letter had several secret meanings. Interpretations of the hidden sense of such apocalyptic writings are found in the keys given in the _Kabalah_, and they are among its most sacred lore. St. Hieronymus assures us that they were known to the School of the Prophets and taught therein, which is very likely. Molitor, the learned Hebraist, in his work on tradition says that: The two and twenty letters of the Hebrew alphabet were regarded as an emanation, or the visible expression of the divine forces inherent in the ineffable name. These letters find their equivalent in, and are replaced by numbers, in the same way as in the other systems. For instance, the twelfth and the sixth letter of the alphabet yield eighteen in a name; the other letters of that name added being always exchanged for that figure which corresponds to the alphabetical letter; then all those figures are subjected to an algebraical process which transforms them again into letters; after which the latter yield to the enquirer “the most hidden secrets of divine Permanency (eternity in its immutability) in the Futurity.” SECTION XI. THE HEXAGON WITH THE CENTRAL POINT, OR THE SEVENTH KEY. Arguing upon the virtue in names (Baalshem), Molitor thinks it impossible to deny that the _Kabalah_—its present abuses notwithstanding—has some very profound and scientific basis to stand upon. And if it is claimed, he argues, That before the Name of Jesus every other Name must bend, why should not the Tetragrammaton have the same power?(192)