236 ROYAL SOCIETY OF CANADA 
it wanted both the beginning and the end ; it treated of the Romans, and 
gave an account, that, when Africa was a Roman province, the natives of 
Mauritania rebelled and killed their presidents and governors, upon 
which the senate, resolving to punish and make a severe example of the 
rebels, sent a powerful army into Mauritania, which vanquished and re- 
duced them again to obedience. Soon after, the ringleaders of the re- 
bellion were put to death, and the tongues of the common people, to- 
gether with those of their wives and children, were cut out, and they 
were all put aboard vessels with some grain and cattle, and transported to 
the Canary islands.” Jackson adds: “One Thomas Nicols, who lived 
seven years in the Canary islands, and wrote a history of them, says that 
the best account he could get of the origin of the natives was, that they 
were exiles from Africa, banished thence by the Romans, who cut out 
their tongues for blaspheming their gods.” The history of Rome affords 
no evidence in favour of this legend. 
The inscriptions of Hierro copied bv Dr. Béthencourt are not Celtic 
but Iberic, and of the same type as the Etruscan, and the so-called Celts 
Iberian of Spain. Their language is Etruscan or archaic Basque, and 
the names of the persons mentioned in them, with the exception of the 
Romans, are significant in Basque. Such in No. III. is Oshiola, answer- 
ing to the Seminole name Osceola, and to the Basque hezaula, a pillar, 
with which the Hittite Syrian Hazael may be compared. Its Mexican 
representative is Quetzalli or Tla-quetzalli, and its Japanese, Hashira. 
Obetu, the name of a place may be obeto, the best, or opatu, desire. In 
No. IV. oceurs the original of Junonia, the name applied by Pliny and 
others to one of the islands. This Dzunono may be zain ona, a good 
guard. For Osachitatanoa, M. O’Shea proposes Ots-deitu nanea,, “ une 
voix qui appelle dans le lointain.” Perhaps the insertion of etche, house, 
between ofs and deitu would supply what is wanting in the original, and 
in Ots-eche-deitu-nanea furnish ‘‘the house of the voice that calls at a 
distance.” Temane is probably ate-men, “the power of the door or 
gate,” His son Telama is the Talmai of Joshua xv. 14, and IT. Samuel 
iii, 3, in name, the nearest Basque equivalent of which is chulma, a pack 
saddle, connected with zaldi,a horse. Van Eys supposes zaldo, a troop 
to be derived from zaldi, and cites the form talde as a synonym of zaldo. 
It is interesting to find the name of Ahiman or Achiman, one of the 
brothers of the Talmai of Joshua, holding a double relation to the 
Canary Islands, as that of their god Achaman, and the eponym of their 
older race, the Achimenceys. In Japan he is the Sinto war god, 
Hachiman. This is an indication that the older race of the island 
was allied to the Gesshurite Hittites of the line of Arba and Anak, and to 
the Japanese, in other words that it was Turanian, Iberic, Etruscan, or 
Basque. Another god, Acoran or Mkoorn, was the Celtic Crom. Nenoa 
of No. V. may be the Basque ninia, pupil of the eye, or the little man. 
