186 PROCEEDINGS OF THE CANADIAN INSTITUTE. 



that tu, dii, da, is the auxiliai'y, 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 ta. It survives in etcm., 

 hetan, which means "there, in him, in them, in that, in whom." 

 The final n is the locative sign, for there are other forms, etaz, from 

 it, etara, towards them, &c. 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, &c. 

 One would naturally look for this old form in the Etruscan, so that 

 irago 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.^ 



6* This inscription resembles in form those of the so-called Volumuii, although not identical 

 with them. There are few commoner words in the Etruscan epitaphs than PEL, aginza. 



The following Volumnii have been sent me by Mr. VanderSmisseu : 

 Fabretti, 1487. ADNOLADOFELlmNAM 



artukamasaratuma eginsaumikarano 

 ADFNEALOVSIVD 

 artuagkanerasamapinoupitu 

 SVOIACILOECE 

 nopimaurachiusam anechine 

 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 Han, literally he ascended, rather than egi Man, he made. The verb iga, 

 igo, is the root of the usual form irago. For twice, iiiopino seems a variant of mopigo, go and 

 no being Etruscan genitive particles. The following obeto, literally better, seems to include 

 than. 



Fabretti, 1490. OESDSFELlmNAM 



manelatunoaginsaumikarano 



YAD.LIM • CLAN 



kuratugouno chisaraka 



eman lotu no Eginezaumika rano 



gift spouse of Eginezaumika towards 



Kuratu go ona zazu rako 



Kuratu nf goodness have ye sympat^iy 



The A of line 1 is given as R, but the analogy of the other inscriptions requires A. The 



word eman takes tlie place of emaitza, gift. The following lotu means to bind, which is the 



signification of the present Basque words ezkondu, marry, and eztayak, marriage. Tlie transla. 



tion of Kuratu go ona is doubtful. In zazu rako, the latter word represents the modern erruki- 



