^{page 542 note 1} So better. Recall the Ved. nom. pl. in -īḥ (-s); otherwise ‘-yaḥ’.

^{page 542 note 2} Uštā, Salvation's Hail. As elsewhere so often explained, this word is idiomatic. It has long been the fashion to call it a loc. sg. of an ušti— adverbially used;—but an instr. sg. nt. is of course also possible, as also an ace. pl. nt. adverbially used. It means “in the course of salvation”—“How long was thy ushtā” is the question asked of the soul arriving from earth,—Yasht XXII;—“in the wished-for beatitude.”

^{page 542 note 3} Ahmāi, Some paramount person must be meant as the representative of all the faithful,—so throughout wherever this undefined form “ahmāi” re-appears—perhaps Vishtāspa is meant. Ahmāi Yahmāi kahmāicit, “To whomso'er (among us)”. Can it mean “to every man ?” I fear that this fine sense may be really too ethereal to be exactly safe;—but such higher sentiment should be always reported as an alternative;—see the extremely advanced religious-philosophical sentiment elsewhere in the Gāthās. Can it express a doubt as to which one of the four or five persons was considered to be actually the leader, Vishtāspa, Jamāspa, Frashaostra, or Zarathushtra?

^{page 543 note 4} Dāyāṭ. For a stem dāya- to dā recall dāyamāna- and dhāyeta* (Wh. ).

^{page 543 note 5} Haurvatāt and Ameretatāt.

^{page 543 note 6} Gaṭ. A gāṭ with ā or abhyā, might possibly equal “let it happen”, otherwise I suggest gha + id = ghed. The Pahl., Pers., and Sanskt. suggest gatōi = gat as infin. = “to come”, though tōi is also further expressed by lak, etc.

^{page 543 note 7} Or -t = ‘o A-’;—see forms of Armaitiš in 6, 10, 16.

^{page 543 note 8} Rāyō. Some Vedic analogies point to the idea of “riches”. Not so the Aranian, Iranian. “Glory” there predominates in the idea conveyed by the word. Even Ind. uṣā = “the dawn” must have been “rich” only figuratively.

^{page 543 note 9} A īš. Recompense for good and evil, but just here “the blest rewards” are the more held in mind.

^{page 543 note 10} The good mind's life,—“that of thy good men amid our people, good in thought, word and deed.”

^{page 544 note 1} Hvāthrōyā. Reading hvāthravā—the sign for y being here as so often elsewhere miswritten for that for “v”;—see rāyō in 1, and recall “the hvar(e)nah”, “the glory of the Airyas.” Otherwise a supposed denom., but then the o would not be accounted for;—it is the débris of an old Pahl. -Av. letter, a mere perpendicular stroke, which represented “v” as well as ō, while the sign for y is the constant mistake for that for “v” » in hastily written MSS. In the resulting jumble letters were constantly repeated. N. B.

^{page 544 note 2} Daidītā in its middle form should naturally mean “receive”, “attain”; though “give” comes in most aptly here;—so read alternatively “May he give”.

^{page 544 note 3} Cīcīthvā0—read as if cīcīt, hvā, either a second sg. perf. imperv., or an inst. sg. of -tu- = “with caretaking Holy Spirit,” (?) so one writer;—see Gāthās, Comm. and Dict.; cīcī- hardly as an imperv. of itself;—for form only recall vavrtsva, or imperv. perf.;—for an inst. recall cikitsu (-vā), cikitu (-vā), adj. and f. = “understanding”;—see Comm., p. 510.

^{page 544 note 4} Urvādaṅhā. A *vrādasā would correspond. Does Grassmann doubt the meaning “stir up”, to vrādh-, and does the P.W. reject a reference to vṛdh- which G. accepts?

^{page 545 note 5} Vaṅhēš vahyō;—The summum bonum—a curiously philosophical turn of expression. See the words “better thing” at Y. 53, 9, and vahi tam in strophe 2 here.

^{page 545 note 6} See the Inscription Pers. “leave not the right path”.

^{page 545 note 7} See Y. xxviii, 2.

^{page 545 note 8} Stīš to sti- as masc. = “household”, and so “home”; see sti-pā.

^{page 545 note 9} Whether huzēn¯tuš should be taken simply in the later sense of “good citizen” is of course a questioṅ. One feels more inclined to the meaning “noble of soul”.

^{page 545 note 10} So, with others, “Holy,” which I have long resisted for safety, fearing exaggeration.

^{page 545 note 11} Haye is used only to mark the vocative,—so throughout.

^{page 546 note 1} “By thy personally present messenger.” Zastā; so, “the more hallowed in efficiency”;—recall ustānazastō, zastavat, etc.

^{page 547 note 2} The word avā=“aids”,—so also the Pahl.; must have a semi-technical significance;—see it elsewhere used also in connexion with the Fire as in Y. xxxii, 14. One writer avoids this meaning, regarding the word as a pronoun, but see zastavaṭ avō, 29, 9Google Scholar. All the prominent recurring expressions in the Gāthās have an especially pointed significance, though they may at times be allowed their more commonplace meaning;—here we have “aids of Law and grace “.

^{page 547 note 3} A īš = “recompenses”.

^{page 547 note 4} One might have formed an **athar from atharvan, and, I accept atharī in this sense. The P. W. avoids the meaning “fire” for atharī;—but “arrow-point” is the secondary figurative meaning from “the points of the flame”.

^{page 547 note 5} A ā-aojaṅhā is a compositum.

^{page 547 note 6} A rhetorical retrospective vision of creation with a prospective one of future judgment.

^{page 547 note 7} Mīzhdavān for a-vāni =“provided with rewards”: cf. mīḍhusmanti in a figurative sense. The final short i was omitted previously as inherent; cf. the Pahl.

^{page 548 note 1} Lit. “Virtue”, which perhaps is here in this old piece the better meaning;—the idea of “wisdom” for hunmarā sounds rather “late” for documents which abound in the original meanings of asha, vohu manah, etc.

^{page 549 note 2} Could we form a **dhāmi—maso, or f.;—see Zarathu triš in liii possibly and probably a masc.

^{page 549 note 3} urva s = vra s to Ind. vṛt- in the sense of “a final turning”.

^{page 549 note 4} Others always “holy”;—see notes elsewhere.

^{page 549 note 5} Benevolence even in retribution;—see vohū manaṅhā recurring throughout, instr. with inherent nom. so used on account of the neut. gender which could not so well express the personal subject. This instr. is of course not simply for the nom., as has been stated.

^{page 549 note 6} cyautna- means in the Ind. “mighty deeds”.

^{page 549 note 7} Notice the necessity of the moral idea here;—“the settlements are advanced through righteousness.”

^{page 549 note 8} Notice how forms of Ār(a)maiti recur in strophe 1, here, in 10 and in 16. Recall Artemis and Armenia both probably related to Ar(a) maiti;—nothing is more familiar than changes in the positions of letters.