240 PROCEEDINGS OF THE CANADIAN INSTITUTE. 



2. mAPCALVPCAC • EOYVOIVNESL • HlAN • PIFA.l ^^i 



miratucliirasapituchirachi nemakupimaupikanenosa miraka tuuagergo 

 miratii zerii kupida jarritze ni ema Kupima obe kian aintza mira ka 

 dio agerri go 



to show heaven compassion attention I give Kupima lord did present 

 beholding by it him inform will 



3. LECEm • YNVOASI • MVPISES ■ YEIS • EFIYVDAS • IHVLSLE i^^ 

 sanechinemi kukapichiranou nopituunoneno kunenno neagukupiturano 

 mipisanosane 



zuen zein imi egoki nabetu ona nion 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 die, 

 in Etruscan heno che, I myself did. 



anzeko hiri : the city of Kupima and Goumimami is not mentioned. The root of anzeJco is 

 anz or antz, resemblance, connecting- rather with the Japanese nise-ru, to make like, than with 

 onaji, like. 



mehe imini kio jarritk,e : mehe, little, slender, lean, probably the same as the Lesghian mici, 

 mitshi, and Georgian smia, little. Here jarritze seems like jar to be a noun governed by 

 imini kio. 



154 Line 2. miratii, 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 LAS.\FELV sarunora agintzdbe. 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 

 itawashii. 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 t 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 ni is separated 

 from the auxiliary kian by three words, and aintza, which means either a present, or prece- 

 dence, and is the direct regimen of etna, 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 dio and 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 jironominal relinements. The final go is the sign of the 

 future tense in Etruscan, as it still is in the Spanish Basque dialects. Another Basque future 

 suffix is 671 answering to the Japanese ?i. The Iroquois future suffix is en or ne : that of Choc- 

 taw, cTiing. 



1*5 Line 3. zuen zein itni, literally, did who place. Here the Etruscan uses the common 

 Basque 3 sing, past indie, of dut. 



egoki pichiranou. This expression I cannot explain. YN in Etruscan as regularly denotes 

 egoki as NY gives goyo. 



nabetu ona nion : nion Basque, I him did ; nabetio, extend, here seems to mean, publish 

 widely. The inherent dative of nion combining with ona, goodness, to make " I to him the 



