216 PROCEEDINGS OF THE CANADIAN INSTITUTE. 
earthen receptacle. I am disposed to regard koi as the Etruscan 
equivalent of the Japanese hoya, a.small house, hut, or pen. I do 
not know what Basque word corresponds, as khutcha, box, chest, is 
said to come from the Spanish hucha, and in any case the increment 
calls for explanation. Still Zerulurrekoi, as “the domed earthen 
chamber,” although a strange name for an Etruscan lady, answers 
to Cafatia, as Cavatia. The final AL should be NAL, sortze, natus, 
as other bilinguals indicate. That there was an intention to assimilate 
the Etruscan to the Latin in this inscription is plain, from the 
unusually prominent place given to the name Papiba.! 
109 For other inscriptions bearing the same name, see note 64. The characters FEL, as con- 
Slituting the word aginza, an offering, are of constant recurrence on Etruscan monuments. As 
in this case, egin-ezaumeka, FE represents the common verbs egin and agin. The tendency I 
have had to resist is one in the direction of translating all agins and aginzas, which can only be 
corrected by a careful comparison of inscriptions. 
Mr. VanderSmissen calls my attention to the tomb of the gens Volturnia, near Perusia, 
which contains urns with the following inscriptions : 
Fabretti 1480. LA * FELOVPNAM ° FIAIAL 
sara aginsamapetukarano agubaurasa 
zarra Aginzamaiepatugarri no gai bahi eritsa 
writing Aginzamai-Epatugarri of good consort honours 
The long name Aginzamai-Epatugarri, which has been read Velthurnas, is one like Egine- 
zaumika of note 64, derived from the occupation or craft of the family. It means ‘the setter 
up of memorial tablets ;” adding to the already familiar aginza mai, the compound of epatu, 
fix, set a limit, and ekarri, bring. The name of the consort is not given, unless I am in error 
in reading FIAI as gai bahi. In the Eugubine Tables FI frequently occurs for gai, fitting 
capable, suitable. The following bahi now means, a pledge, but many instances of its use 
serve to show that in Etruscan it also indicated one who is pledged or engaged to another. I 
do not know if the Japanese fufu, husband and wife, represents this word. In Choctaw 
ibafohkah, to unite, add to, probably exhibits the original meaning of the root. 
148]. SE - FELOVPNA - AVLEM 
none aginsamapitukara rapisaneno 
non Aginzamai-Epatugarri erpetzen no 
which Aginzamai-Epatugarri holding of 
This inscription is elliptical if I read it correctly. 
1482. LO * SEYPI - FELOVPNAM 
asma nonekutuu aginsamapitukarano 
asma non chedee Aginzamai-Epatugarri no 
indication which sets the mark Aginzamai-Epatugarri of 
The word YPI, kutwu, appears more than once in the Eugubine Tables (I. b. 16, &¢.), denoting 
limit, boundary, which in Basque is chede, gede. In Japanese kiwa generally bears this signifi- 
cation and forms verbs of defining and limiting, but kata, a side, border, answers to kiwa. 
1479. SE - FELOVPNA - SEYPE 
none aginsamapitukara nonekutune 
non Aginzamai-Epatugarri non ekiten 
I cannot translate this as it stands with a double non and kutune instead of kutuu. Inthe 
Eugubine Tables, the extent and historical nature of which give abundant opportunity fo 
discovering and confirming the values of words, kutune stands for the Basque ekiten, under- 
take. 
