238 PROCEEDINGS OF THE CANADIAN INSTITUTE. 
3. MVPINAMIE : FALYAOI : AISEPAS - IN - ECS - MENE 
mipituukaranoune agersakuramau raunoneturano uka nechino minekane 
agerri askor mai irion ne Turano uka ni che no imini 
kian 
—_—_——— manifesting joy tablet send to Tyrrhenia refusing I self 
of place did 
4. MLAOCEMAPNI : YVOI : YIV : LImom - CAOIALOI 
misaramachinemiratukau Kupimau kuupi goumimami chiramaurasamau 
misa erama zein miratu kio Kupimai koi bu Goumimami jar mai eritza mai 
monument to bring which show does Kupima to desire has Goumimami 
attention tablet esteem tablet 
5. AO ‘ MAPIML: MENTYLA - AFPS ° CI - ALAO- LImom ™ 
rama miratuunosa minekaukusara raagtuno chiu rasarama goumimami 
erama miratu au aintza men zahako zari irago du no sei urte erama 
Goumimami 
to bring to show this predecessor power besides chief pass does until 6 
years to bear Goumimami 
alin egi ka, literally, by doing sovereignty, that is, in exercising authority. 
irago atso kian kasa miraka: kian, he did, belongs to irago. The final mira-ka means 
‘by beholding,” but probably forms an idiom with the untranslated kasa, signifying ‘rarely 
seen.” 
148 Line 3. mipituukaranoune : the first part of the group is plainly ibe, send, or it may be 
imbetu. If imbe, then twu is dio, he to him does. The sentence is obscure owing to the uncer- 
tainty of the last characters and the blanks I have been compelled to leave in the preceding 
line. 
agerri askor mai: here also Y is doubtful. Also I question the propriety of reading LYA, 
askora which now means, joyous, but can suggest no better reading. 
iraun ne Turaan uka : iraun means to continue, preserve, extend. The true equivalent 
of AIS is probably ivion, to send. The wka following Twraan is the verb, to refuse. 
ni che no imini kian ; I of myself did place. Here imini means decide. 
149 Line 4. misa erama zein miratu kio: misa is anew word, unknown in Basque, but con- 
necting probably with mira like the Japanese mise, an exhibition. It is a common word in 
the Lycian inscriptions, constituting the first part of the words hitherto read mete, mene, and 
translating the Greek mnema. The verb miratu has here the meaning to show. Kapimai 
is in the dative. 
kot bu: Etruscan be, as I have already sufficiently indicated, is the equivalent of Basque du- 
The preceding koi now means desirous, but here forms a verb with be=he desires. 
jar mai eritza mai: tablet of attention, tablet of esteem. See line 2. 
150 Line 5. erama, in infinitive to koi bu. 
miratu au aintza: the sense is not clear. I read aintza as predecessor, from aintzindu, 
precede. It may be asynonym of eritza. If it means predecessor, the dative sign is omitted. 
men zahako zari: this also I give with hesitation. After men, power or authority, comes 
kahako and then zari, a chief. The Japanese hoka means other, besides, outside, answering 
perfectly to the Basque zahako, outre. I suppose therefore that this is the only way in which 
the Etruscan indicated a colleague, namely as ‘‘ another lord of authority.” 
irago du no: the Etruscan had the auxiliary dw as well as be, but I have not yet discovered 
any rule for their respective employment. The final no I regard as the postpositive until, 
(Lecluse, Manuel, 112). 
