208 PROCEEDINGS OF THE CANADIAN INSTITUTE. 



All the words, with the exception of the proper name, which may 

 be feminine, and nigar, meaning tear, and with the verb nigar egin, 

 weep, have already been before us. The auxiliary is represented by 

 dio, he, she, it, to him does. The inscription came from Perusia. 



339. AO • CAPNA • AO • PESYVMIA 



erama chiratukara erama tunenokupinoura 

 erama Chiratugarri erama dena Kokupino aiir 

 it bears Chiratugarri it bears him who is K okupi of the child 

 The verb eraman, porter, supporter, emporter, emmener, is now 

 in the third singular, indicative present da>ama. The prefixed d 

 must be modern. It never appears in Etruscan, either with eraman 

 or with any other verb. In dena we have the thii'd sing, indie, pres. 

 of naiz, namely da combined with the relative n, he who is. The 

 latter name may be Nokupino, in the genitive of position with aur. 



264. 8ASYIA luranoku ura lurrenko oar 



CAIJSEIP zerua kanio tu Zerua ganio de- 



ESCIVNIA ne Nochiupikaura -na Nochiupika ura 



earthen vessel behold Zerua concerning who is Nochiupika's child^"" 

 This presents the same form as 339 but introduces a new vs^ord, 

 lurrenko, the abbreviation of i^ASYI, lurrenokuu. Instead of this, 

 OASYI, maranokua frequently appears. This latter must denote a 

 stone vessel, and the former one of earth, from lurre, earth. In 

 either case no is the genitive, of stone, of earth. The final kuu, koi 

 should be a vessel of some kind. It may be the original of kaiku, 

 khotchu, vase, now generally applied to denote a milk-pail. Unhap- 

 pily Lanzi does not indicate on what kind of surface the inscription 

 appears. It may be that of a tile, urn, tombstone, &c. 



289. ANAINEI ■ LAYIOESA 



rakarau kanio saraku u monenare 

 urrikali ganio Saraku hau amona andre 

 regret in regards Sergius his mother lady 



sister, but also between the brother ot a brother, the brother of a sister, the sister of a sister, 

 and the sister of a brother. The latter distinctions have in many cases become obscured, but 

 traces of them everywhere remain. Thus in Basque arreha is the sister of a brother, and 

 ahizpa the sister of a sister. I am not aware that any such distinction marks the use of anai 

 and nebia, the two terms for brother. Yet, according to the analogy of the Choctaw nakfi, 

 brother of a sister, nebia should denote the brother in his feminine and anai in h.s masculine 

 relations. 

 iM Gori reads 264 : 8ASYYA 



CAINEIIP 



ESCIVNIA 

 The second Y of line 1 is so faint as to make it doubtful that it is the same character as that 

 ■whiuh precedes. I can make nothing of this reading. 



