240 PROCEEDINGS OF THE CANADIAN INSTITUTE. 
2. MAPCALVPCAC - EOYVOIVNESL : MAN - PIFAL ™4 
miratuchirasapituchirachi nemakupimaupikanenosa miraka tuuagergo 
miratu zeru kupida jarritze niema Kupima obe kian aintza mira ka 
dio agerri go P 
to show heaven compassion attention I give Kupima lord did present 
beholding by it him inform will 
3. LECEM - YNVCASI: MVPISES : YEIS : EFITYVDAS - MVLSLE 
sanechinemi kukapichiranou nopituunoneno kuneuno neagukupiturano 
mipisanosane 
zuen zein imi egoki ——— nabetu ona nioh gune ona ni age jabe Turano 
imbesa aintza ne 
did who place suitable ——— extend goodness I him did to us goodness I 
inform Tyrrhenia messenger presents who 
jarritza banu che: it is hard to say why we have jarritza rather than jarritze. Banu che, 
in Etruscan beno che, I myself did. 
anzeko hiri: the city of Kupima and Goumimami is not mentioned. The root of anzeko is 
anz or antz, resemblance, connecting rather with the Japanese nise-ru, to make like, than with 
onaji, like. 
mehe imini kio jarritze: mehe, little, slender, lean, probably the same as the Lesghian mict, 
mitshi, and Georgian smia, little. Here jarritze seems like jar to be a noun governed by 
imini kio. 
164 Line 2. miratu zeru kupida jarritze: miratu again means to show ; see Front, line 4. 
Heaven, zeru, is personified ; it is doubtful that the Etruscans had a deity of this name. Yet 
in Lanzi, Vol. II. Tav. VI., p. 6, an angel is called LASAFELV sarunoru agintzabe. The latter 
word agintzabe should mean a servant or messenger. In the Eugubine Table syllabary C 
does not appear, so that L does duty for all powers of s. If it be so in the case of LASA, as 
seems probable from the rare appearance of C, we may read zerunora. 
The word kupida may in Etruscan be read supida. The corresponding word in Japanese is 
itawashit. These three forms kupida, supida, itawashii, suggest as the Etruscan original 
zupida, inasmuch as z may easily, by laying stress on the dental element, become ¢ as in 
Japanese, and the permutation of z and k is not uncommon in Basque. For jarritze see line 1. 
ni ema kupima obe kian aintza: this is one of the numerous instances in which the Etruscan 
exhibits the entire independence of its various parts of speech. The pronoun nit is separated 
from the auxiliary kiun by three words, and aintza, which means either a present, or prece- 
dence, and is the direct regimen of ema, follows it at a similar distance. I cannot account for 
the absence of the dative sign after kupima obe. It must be understood. 
mira ka dio agerri go: the only words needing explanation are dioand go. The former is the 
Basque auxiliary with included pronouns “it him does,” The Iroquois has the same complex 
system of included pronouns; e.g. rak, he me does, tak, thou me dost, kon I thee do. The 
Japanese entirely dispenses with such pronominal refinements. The final go is the sign of the 
future tense in Etruscan, as it stillis in the Spanish Basque dialects Another Basque future 
suffix is en answering to the Japanese n. The Iroquois future suffix is en or ne: that of Choc- 
taw, ching. 
155 Line 3. zuen zein imi, literally, did who place. Here the Etruscan uses the common 
Basque 3 sing. past indic. of dut. 
egoki pichiranou. This expression I cannot explain. YN in Etruscan as regularly denotes 
egoki as NY gives gogo. 
nabetu ona nion: nion Basque, I him did; nabetu, extend, here seems to mean, publish 
widely. The inherent dative of nion combining with ona, goodness, to make ‘‘I to him the 
