¹ F. Justi, Iranisches Namenbuch 372 s.v. (1895); Bartholomae, Altiranisches Wörterbuch 1473–4 s.v. (1904).

² Sample references: for the identification, K. F. Geldner, Grundriss der iranischen Philologie 2.37; against it, Chr. Bartholomae, AiW 1474 s.v., note 1; full consideration of the evidence, A. V. W. Jackson, JAOS 17.1–22, with the conclusion that the two were not identical, though the gap in time between them was not very great.

³ A. Fick, Die griechischen Personennamen cxxxv (1874).

⁴ Cf. Bartholomae, AiW 1318 s.v. ²vaēd-.

⁵ The Skt. equivalent is vittá-; in this the -it- is analogical, cf. my article in Lang. 8.18–26.

⁶ The -st- may have developed from -tst- in pre-Iranian, but the dating is confused by the analogical substitution of -tt- in Indic; cf. note 5.

⁷ A. Hoffmann-Kutschke, Die altpersischen Keilinschriften des Grosskönigs Dārajawausch des Ersten am Berge Bagistān 46 (1908).

⁸ Bartholomae, AiW 1314 s.v. ¹vaēd-.

⁹ Cf. W. D. Whitney, The Roots, Verb-Forms, and Primary Derivatives of the Sanskrit Language 160, s.v. vid ‘find’, at the end.

¹⁰ Bartholomae, ZDMG 44.553 (1890); Gdr. d. iran. Phil. vol. 1, §96.1 and note 3; AiW 1473–4 s.v.

¹¹ This compound is awkward in citation: Pro to-IE root *sed- became Pro to-Aryan sad-, Indic sad-, Iran. had-; the compound *vi + sed- became Pro to-Aryan vi-šad-, Indic (Skt.) vi-ṣad-, Iran. vi-šad-.

¹² Note the difference in the roots of the elements compared: IE *dhē- ‘put’ in the Av. cpd., *dō- ‘give’ in the Skt. cpd. Skt. has also a longer form deva-datta- ‘god-given’, and from dhē- has devá-hita- ‘arranged or appointed or settled by the god(s)‘. With Bal. ništa cf. Av. ni-šasta (AiW 1087), loc. to stem nišastay- from *ni-šad-tei-, which suggests that the Bal. form may show haplology.

¹³ H. C. Tolman, Ancient Persian Lexicon and Texts 127 s.v. (1908).

¹⁴ M. Monier-Williams, Sanskrit-English Dictionary² 996 (1899).

¹⁵ Herodotus, Hist. 1.136.

¹⁶ This holds despite the fact that Zoroaster's name, Zaraθuštra-, is taken to mean ‘He whose camels are old’; but this name may reflect the prophet's years of struggle and non-success, and have been retained by him later with a feeling of pride in obstacles overcome or of defiance toward his defeated detractors. Cf. the use of the term Quaker for the members of the Society of Friends, now long since used by themselves with indifference to its original meaning. Or the first part of the name may be not from the cognate of Skt. jarant- ‘aging’, but from the Av. root zar- ‘become angry’; the meaning is then ‘He whose camels are angry or ill-tempered’. Cf. Jackson, Zoroaster the Prophet of Ancient Iran 14 (1899).

¹⁷ Cf. the later tradition of Vištāspa's favorite black horse, miraculously cured by Zoroaster of a mysterious disabling ailment; related by Jackson, Zoroaster 62–4.

¹⁸ G. Hüsing, OLZ 15.537–41 (1912).

¹⁹ Vïštāspa- in the Gathas: Yasna 28.7, 46.14, 51.16, 53.2.

²⁰ vahišta- in the Gathas: Yasna 28.8 ter. 9; 30.4; 31.1, 4, 6, 7; total number of occurrences in the Gathas, 45.

²¹ Whitney, Roots of Sanskrit 160–1, transcribing the root as viç. The Skt. root viṣ- ‘be active’, which also has the participle viṣṭá-, is quite possibly a phonetic doublet of viś-, and either for that reason or because it is not found elsewhere in Iranian should not be considered as a basis for an etymology of Vištāspa-.

²² Monier-Williams, Skt.-Eng. Diet. 989, cols. 1–2.

²³ Bartholomae, AiW 1326–7.

²⁴ Bartholomae, l.e., cites 22 passages containing the simple verb, and 7 containing its compounds.

²⁵ É. Benveniste, in his revision of A. Meillet, Grammaire du Vieux-Perse §125 (1931).

²⁶ Phonetic peculiarities of the Median dialect are found in the names of the Achaemenians, as is natural; and these peculiarities usually agree with those of Avestan. But while on both counts (-št- and -sp-) the name Vištáspa- might be Median, the historical background forbids such an interpretation.