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The question of aparmānd once more becomes actual with the publication of Professor Herzfeld's Altpersische Inschriften. In that work, p. 247, the author suggests the meaning “Pflicht” or “Privileg” for ZāmN, § 41, differing but slightly from Bartholomae in meaning, but rejecting the latter's etymology apar + mānd, “something left over” in favour of a derivation from an (unattested) OP. loanword *mandā-, “*Dienstpflicht” which he would read in Beh., § 40, in the place of yadā-. The continued existence of this *mandā- must therefore largely depend on the correctness or otherwise of Herzfeld's interpretation of MP. aparmānd. A detailed examination of the evidence would therefore not be out of place.
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page 36 note 1 For 'ēn-ič........ 'ēstēt, has 'ut 'gōβēnd 'ku hufravart Āturpāt i Mahraspandān 'hēr i gētēh 'pat 25 'dar 'būt (read 'dāt).
page 36 note 2 Dk. brēh.
page 36 note 3 Dk. adds apērtar.
page 36 note 4 Dk. brēh.
page 36 note 5 Dk. ahrovīh 'ut druvandīh, āsrōnīh 'ut artēštārīh 'ut vāstryōših.
page 37 note 1 Dk. 'Xvartan 'ut raftan 'ut 'ō 'zanān šutan 'ut būšāsp kartan 'ut kār vičārtan.
page 37 note 2 Dk. adds apērtar.
page 37 note 3 Dk. χēm 'ut miθr 'ut 'vēhīh < 'ut > rātīh 'ut rāstīh.
page 374 note 4 Text armēnišnīh.
page 37 note 5 Dk. ōš 'ut vir 'ut tan <'ut> brēh 'ut dītan. For the last word cf. MPT. dydn, “Erscheinung,” Lentz, Stellung Jesu, p. 113, and Andreas-Henning, MirMan. III. In Pahlavī it is indistinguishable from stūn, “pillar.”
page 37 note 6 Pahl. Texts bahr: Dk. rightly brēh, “stature,” as in Kn. 16.10 (p. 54, Ântiâ); 17.15 (p. 57); DkM. 220.21.
page 43 note 1 Text has 
, but cf. the parallel 1. 19. grīv is here used almost in the sense of “self, individuality’ familiar in the Turfān texts and in Soghd. γr'yw-. This is certainly the meaning in DkM. 456.11: tan 'ut 'grīv, “body and soul.”
page 43 note 2 
, reading entirely uncertain. The reading uzvāh is suggested by the fact that the word is twice used in connection with uzvān, and the similarity of sound may have motivated its use. DkM. 611.10: sruv i 'apar 'zāyišn i Zartuχšt 'ut-aš vaχšvarīh, *'nē (text rāδ) ēvāč 'hač varāvandān … uzvāhast (?) 'bē [yazdān] 'pat-ič uzvān i gōspandān srūt— The story of the birth of Zoroaster and his prophetic mission was not only spread abroad (?) by those of marvellous power … but it was also celebrated on the tongues of beasts.” Ibid., 623.18–22: yazdān, 'pat frāčtarīh 'i-š 'hač 'har 'hastān 'būtān 'bavētān 'kas, 'rasišn 'i-š 'ō aštakīh <i> Ōhrmazd 'ut aXo<ih> 'ut ratīh igēhān, bōžākīh i*visp (text 
) dahišnān 'hač aβigat 'pat uzvān i'vas saraδak dānāk pur-nēvak i ōβām 'andar gēhān uzvāhīk (?) sruv 'barēnd— “Because of his superiority to all people that are or were or will be, the gods, by means of the tongues of many sorts of wise and prosperous men of the time, spread abroad (?) on earth the word (lit. bring the word that spreads abroad (?) on earth) of his coming as the messenger of Ohrmazd, of his being lord and judge of the world, and of his delivering all creatures from the Adversary.” From these two examples one is tempted to translate “renown” or something similar, but DkM. 947.13 and 950.17 have purr-uzvāh (?) drayāp i vēh-dēn, “the allpervading (?) sea of the good Religion.” Ibid. 76.19 has 'pat dutščihrih kam-uzváhīlk-tar (?) seemingly in contrast to duščihrtar. Finally our present passage demands something like “supremacy”. The meaning would therefore seem to be “spreading abroad, pervasion, prevalence”. At this stage it would be idle to seek an etymology, for the meaning cannot be regarded as fixed and five of the six signs that compose the word are ambiguous. Parth. ‘zw’y-, ‘zw’st, “hinausfūhren” is semantically unsuitable.