186 PROCEEDINGS OF THE CANADIAN INSTITUTE. 
that tu, du, da, is the auxiliary, inasmuch as the funeral tablets gen- 
erally dispense with auxiliaries. There seems to have been in 
Basque an old pronoun used personally, demonstratively, relatively, 
a most convenient pronoun, of the form fa. It survives in etan, 
hetan, which means ‘there, in him, in them, in that. in wrom.” 
The final 7 is the locative sign, for there are other forms, etaz, from 
it, etara, towards them, &e. It appears in the Lycian and Phrygian 
inscriptions of Asia Minor, and, as the third personal pronoun, agrees 
with the Lesghian teh, djo, the Georgian itini, the Corean tio, &e. 
One would naturally look for this old form in the Etruscan, so that 
ivago ta atso may be “ her age passed” or ‘‘ the years she passed.” 
The formula is more commonly AFIL than AFDIL, the former 
being the famous avil of the Etruscologists, and the equivalent of 
“vixit annos” as irago atso.™ 
64 This inscription resembles in form those of the so-called Volumnii, although not identical 
with them. There are few commoner words in the Etruscan epitaphs than FEL, aginza. 
The following Volumnii have been sent me by Mr. VanderSmissen : 
Fabretti, 1487. ADNOLADOFELIMNAM 
artukamasaratuma eginsaumikarano 
ADFNEALOVSIVD 
artuagkanerasamapinoupitu 
SVOIACILOECE 
nopimaurachiusamanechine 
artu gomu zarratu mai Eginezaumika rano 
holds memory engraved tablet Eginezaumika towards 
artu iga kian arsa mopino obeto 
behold attain he did years twice better 
nabe mai eritsi atso eman zein 
extended tablet to honour age gives who 
The engraved tablet preserves the memory of Eginezaumika. Behold, he 
attained twice the years of him who gives the large tablet to honour 
his age. 
I read FNE as iga kian, literally he ascended, rather than egi kian, he made: The verb iga, 
igo, is the root of the usual form irago. For twice, mopino seems a variant of mopigo, go and 
no being Etruscan genitive particles. The following obeto, literally better, seems to include 
than. 
Fabretti, 1490. OE8SDSFELIMNAM 
manelatunoaginsaumikarano . 
YAD,LIM - CLAN 
kuratugouno chisaraka 
eman lotu no Eginezaumika rano 
gift spouse of Eginezaumika towards 
Kuratu go ona zazu rako 
Kuratu of goodness have ye sympathy 
The A of line 1 is given as R, but the analogy of the other inscriptions requires A. The 
word eman takes the place of emaitza, gift. The following lotu means to bind, which is the 
signification of the present Basque words ezkondu, marry, and eztayak, marriage. The transla. 
tion of Kwratu go ona is doubtful. In zazu rako, the latter word represents the modern erruki- 
