With reference to the seventh son Visakha (all-potential) and his all-wise bride Visakha, a notable parallelism is found in the substantial identity of "Solomon" and "the Shunnamite," on account of whom he slew his brother Adonijah. Shunnamite is equivalent to Shulamite, substantially the same as Solomon (peaceful), but here probably meaning that she was a "Solomoness," a very wise woman. That such was her reputation appears by the "Song of Songs." An equally striking comparison may be made between the naming of Solomon and the naming of Mahaushadha, the Tibetan "Solomon" already mentioned as having married a wise Visakha. Among the many proofs of wisdom given by this village-born youth was the discovery of the real husband of a woman claimed by two men. One of the men being much the weaker, there could be no such trial as that proposed in the child's case by Visakha. Mahaushadha questioned the two men as to what they had last eaten, then made them vomit, and so found out which had told the truth. Let us compare this Tibetan minister's birth with that of Solomon: "When the boy came into the world and his birth-feast was celebrated, the name of Mahaushadha (Great Remedy) was given to him at the request of his mother, inasmuch as she, who had long suffered from illness, and had been unable to obtain relief from the time of the boy's conception, had been cured by him." (Tib. Tales, p. 133) "And Jahveh struck the child that Uriah's wife bare unto David, and ... on the seventh day [it was the seventh son] the child died.... And David comforted Bathsheba his wife, and went in unto her, and lay with her; and she bare a son, and she called his name Solomon. And Jahveh loved him; and he sent by the hand of Nathan the prophet, and he called his name Jedidiah [Beloved of Jah] for Jahveh's sake." (2 Sam. xii.) In the Revised Version "she called" is given in the margin as "another reading," but that it is the right reading appears by the context: it was she that was "comforted," and in her babe she found "rest"--which "Solomon" strictly means. Among the Hebrews the naming of a child was an act of authority, and it is difficult to believe that in any purely Hebrew narrative a woman would be described as setting aside the name given by Jahveh himself. But the high position of woman in the Iranian and the Buddhist religions is well known.