In the rites of Persia an ineffable name was also communicated to the candidate after his initiation.[129] Mithras, the principal divinity in these rites, who took the place of the Hebrew Jehovah, and represented the sun, had this peculiarity in his name—­that the numeral value of the letters of which it was composed amounted to precisely 365, the number of days which constitute a revolution of the earth around the sun, or, as they then supposed, of the sun around the earth.

In the Mysteries introduced by Pythagoras into Greece we again find the ineffable name of the Hebrews, obtained doubtless by the Samian Sage during his visit to Babylon.[130] The symbol adopted by him to express it was, however, somewhat different, being ten points distributed in the form of a triangle, each side containing four points, as in the annexed figure.

      .
     . .
    . . .
   . . . .

The apex of the triangle was consequently a single point then followed below two others, then three; and lastly, the base consisted of four.  These points were, by the number in each rank, intended, according to the Pythagorean system, to denote respectively the monad, or active principle of nature; the duad, or passive principle; the triad, or world emanating from their union; and the quaterniad, or intellectual science; the whole number of points amounting to ten, the symbol of perfection and consummation.  This figure was called by Pythagoras the tetractys—­a word equivalent in signification to the tetragrammaton; and it was deemed so sacred that on it the oath of secrecy and fidelity was administered to the aspirants in the Pythagorean rites.[131]

Among the Scandinavians, as among the Jewish Cabalists, the Supreme God who was made known in their mysteries had twelve names, of which the principal and most sacred one was Alfader, the Universal Father.

Among the Druids, the sacred name of God was Hu[132]—­a name which, although it is supposed, by Bryant, to have been intended by them for Noah, will be recognized as one of the modifications of the Hebrew tetragrammaton.  It is, in fact, the masculine pronoun in Hebrew, and may be considered as the symbolization of the male or generative principle in nature—­a sort of modification of the system of Phallic worship.

This sacred name among the Druids reminds me of what is the latest, and undoubtedly the most philosophical, speculation on the true meaning, as well as pronunciation, of the ineffable tetragrammaton.  It is from the ingenious mind of the celebrated Lanci; and I have already, in another work, given it to the public as I received it from his pupil, and my friend, Mr. Gliddon, the distinguished archaeologist.  But the results are too curious to be omitted whenever the tetragrammaton is discussed.