Die, PROCFEAINGS OF THE CANADIAN INSTITUTE. 
The literal meaning of Kupinogabeko would be “deprived of a 
commander.or chief or lord,” and would suit some republican com- 
munity. 
381. OANA marakara marakara 
OALYVNEI marasa kupi kanio Marasa jabe ganio 
NVNIAL kapika hu rasa gabeka hau eritsa 
memorial Marasa’s lord concerns ; departed his it honours 
398. AVAVLSVYINA - AV - CALISNAL 
rapi, bapi sanopi kuukara rapi chirasauno karasa 
rapi babe Sanopi Goikara rapi Chirasauno sortze 
receive father Sanopi High Lord receive Chirasauno natum 
This is sepulchral and votive. The author prays Jainko, here 
Goikara, the Tina or Jupiter of the Etruscologists, to receive his 
father, Sanopi. I do not propose at present to enter upon the iden- 
tification of Chirasauno and other names of places. 
The following presents a new formula: 
407. LA : SENYINAYE : AOVNIAL 
zara nonekakuukarakune ramopikau rasa 
zara non gogoi ekara gune Ramopikau eritza 
writing which memory in bears us to Ramopikau it esteems! 
In this case zara cannot he zara, chief. In gwune we see the pro- 
noun in an old dative form. It is now guri. In these inscriptions 
non seems to read as a relative as well as the adverb where, which 
has sometimes relative powers. In such case the verb may dispense 
with the passive form, ‘‘ which in memory bears to us.” 
130. AVLE - MADCNI arpisane miratuchikau 
ADNO ALISA artukamo rasaunare 
arpi zuen Miratuchi kiko artu-gomu eritsa hau andre 
behold ye who Miratuchi for memorial honours his wife 
184. AVIVP8 rapi upitula arpi obi tille 
SECSYIN none chinoku uka non Chinoku uga 
AL rasa eritsa 
Behold the sepulchral inscription which honours the mother of Chinoku 
In Basque 062, hobi is the grave, and til/e, an inscription. 
106 In 407 Fabretti omits the final AL, erttza, which makes a better reading: ‘‘ Writing which 
bears Ramopikanu to our remembrance.” 
