Tablet on the Greatest Name (Lawh-i Ism-i A'zám)
by Abdu'l-Bahátranslated by Denis MacEoin
published in Rituals in Babism and Bahá'ísm, pages 143-144
London: British Academic Press, 1994
As regards the explanation of Monsieur Angelmann (?) concerning the writing of the Greatest Name on the ringstone, although it is fairly close to the truth, yet he should ponder the matter most deeply and meditate thoroughly upon it. It is made up of two letter bá's and four há's. The interpretation of the bá has been written in explanation of the words, Bism Allah al-rahman al-rahim. Since it is a very detailed explanation, it is unnecessary to repeat it here; you must refer to it. The repetition of the bá indicates the station of the Hidden and Manifest. As for the four há's, these are the pillars of the Temple of Unity, and together add up to ten, for one and two make three, three and three six, six and four, ten; this station is referred to in the verse of the Qur'án: "We completed them with ten" (Qur'án 7:142: "And We appointed a meeting with Moses for 30 nights, which We completed with ten other nights, so that his whole time with His Lord amounted to 40 nights").
Moreover, the numerical equivalent of the letter há [itself] is five. This há is the há of the reality (huwiyyat) and essence of the Most Merciful, which is manifest and clear in the number five, which is the numerical equivalent of the word "Báb". Therefore, in the Greatest Name as it appears on the ringstone symbol, the bá has been joined with the há.
Likewise, when you add together the units which make up the number nine, they equal 45 — one and two is three, three and three is six, six and four ten, ten and five 15, 15 and six 21, 21 and seven 28, 28 and eight 36, 36 and nine 45. In the same way, if you add up the units in the number Báb , they come to 15 — one and two make three, three and three make six, six and four ten, ten and five 15, which is equivalent to the number of Hawá (Eve), which is in agreement with the tradition, "I and 'AlÍ are the parents of this people".
The meaning of Adam is the reality that bestows bounties, is manifest and active, for in him are comprised the outward manifestations of the divine names and attributes, and the various states of the All-Merciful. Eve is the reality that is dependent, on which bounties are bestowed, which is subservient and influenced, for it is under the influence of all the divine names and attributes. This, then, is nearer to the inner mystery of the arrangement of the ringstone symbol.
Know also that the three horizontal lines represent the World of God, the World of Command, and the World of Creation, for they are the sources of the [divine] influences. The World of God is the source of the grace of the Almighty; the World of Command is the pure and refined mirror in which the Sun of Reality is manifested; and the World of Creation is the source of the acquisition of effulgences which appear through the medium of the Most Great Channel, that is, the recipient of the grace of God and the bestower of grace upon created things.
Since the true bá, which is the universal reality, passes down through the three grades from the highest summit to the lowest centre and shines forth in each grade, it is the unifier and revealer of all the worlds. On the horizon of ancient grandeur, two brilliant stars are shining and luminous: one star is on the right, the other on the left. And this great mystery is the two shapes that have been drawn upon the left and right of the Greatest Name on the ringstone symbol. The mystery concerns the manifestation of Bahá'u'lláh and the Báb. Although the two shapes on right and left are in the form of a star, they refer nevertheless to the Temple of Man, which consists of a head and arms and two legs.
Upon thee rest the Glory of Glories.
(Ishráq Khávarí, Mái'ida, II, pp. 101-3)