Whether there is any connexion between the Sanskrit Adima and Hebrew Adam is still under philological discussion: probably not, for their meaning is different, Adima meaning "the first," and Adam relating to the material out of which he is said to have been formed. Adam is derived from Adamah: after all, man came from the great Woman--"the Mother of all living." [14] Adamah, according to Sale, is a Persian word meaning "red earth," and in Hebrew also it connotes redness. Armaîti might have acquired an epithet of ruddiness from her union with Âtar, the genius of Fire (Fargard xviii. 51, 52. Darmesteter. Introduction, iv. 30). In Hebrew adamah combines three senses--a fortress, redness, and cultivated ground. In Proverbs (viii. 31) we have the fortress or enclosure, "the habitable part of his earth"; in verse 26 the cultivated earth, "the highest part (or sum, or best) of the dust of the earth." The "delight" in which Wisdom dwelt (verse 30) is Eden, the garden of delight, and in verse 31 this delight associated with the human children of the earth. Here we have the elements of the narrative of the creation of Adam in Genesis, and of the garden, though clearly not derived from Genesis. And in Genesis we find something like a personification of the earth, as in ix. 13, "It (the rainbow) shall be a token of a covenant between me and the earth." The idea of a creative deity requiring, as in Proverbs viii., the assistance of another personal being, is foreign to Jahvism, but it is of the very substance of Zoroastrianism, and it reappears in the Elohism of Genesis. Another important and fundamental fact is, that we find in the prologue to Proverbs a deity contending against something, circumscribing forces that need control, not of his creation. It is plain that the conception of monotheistic omnipotence had not yet been formed. There are higher and lower parts of the earth. Although there is no evidence that any such compilation as our "Genesis" existed at the time when the prologue (viii., ix.) to the "Proverbs of Solomon" was composed, the Elohistic opening of Genesis, especially in its original form, harmonises with the Parsi conflict between Light and Darkness. "When of old Elohim separated heaven and earth--when the earth was desolation and emptiness--darkness on the face of the deep, and the spirit of Elohim brooding on the face of the waters,--Elohim said, Be Light; Light was." [15]