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64-511: Horizontal scribed lines divide the text into ten sections. The writing is most similar to that used in Campania in the mid-5th century BC, though surely the text being transcribed is much older. The text is boustrophedon, with the first line to be read left to right, the next right to left, etc. Attempts at deciphering the text (Mauro Cristofani, 1995) are most generally based on the supposition that it prescribes certain rites on certain days of

128-679: A register is a horizontal level in a work that consists of several levels arranged one above the other, especially where the levels are clearly separated by lines. Modern comic books typically use similar conventions. It is thus comparable to a row, or a line in modern texts. In the study of ancient writing, such as cuneiform and Egyptian hieroglyphs , "register" may be used of vertical compartments like columns containing writing that are arranged side by side and separated by lines, especially in cylinder seals , which often mix text and images. Normally, when dealing with images it only refers to row compartments stacked vertically. The use of registers

192-624: A (not necessarily exclusively) chthonic deity. The form also appears on the Lead Plaque of Magliano . Leθam-s appears on the Piacenza Liver among chthonic deities, but may have other connections as well. The genitive is used here as usual for indirect object. In lines three and four, ci(m) means "three," and both tartiria and cleva indicate kinds of offerings, yielding a possible partial translation: "To Lethams, three tartiria (perhaps related to Greek Tartaros, as if '(gifts) for

256-497: A feast in honor of the dead in "August." Wylin interprets the phrase θuχt . ceśu . tltel tɜi (20) as "deposited in the house, in that of that one (referring to pɜtruś )" thus seeing it as parallel to the earlier phrase: θuχti . cusuθuraś . suθiu . ame (19). In line 20, the form fratu-ce has a past tense verbal ending -ce , but it otherwise looks like the Umbrian and Latin word for "brother" frater in Umbrian context meaning

320-415: A member of a holy order; so if the root was borrowed from Umbrian, this may mean something like "consulted together as brethren." Wylin proposes for the sequence sianś ./ sparzɜte . θui . salt zic . fratuce . cusuθuraś . / larisalisvla . pɜtruśc . scɜvaś . pesś . tarχian/eś \\ (20-23) the translation: "The sian ("wise one"? if related to Latin sanus ) incised ( fratu-ce ) the text ( zic ) here ( θui ) on

384-452: A new(?) ritual): wine, a pouring ( trau ) from the (wine-)jug ( pruch-ś )," pointing out that peva/pava probably means "boy, youth", but also admitting that trau may be an agent noun, like zichu "writer." C. De Simone translates traula- here as "he who libates," and he connects zacinat with the functions of a priest. Wylin proposes a translation of the whole section, building on Facchetti and Maggiani (loc. cit.): ("fundus" in

448-687: A piglet, with śiχaia and with t[ar]tiriia , with zanuse and with pepθia ... Taking up lines 28-30. According to a gloss TLE 854, the name of July in Etruscan should be Traneus , but the names of the Etruscan months may have varied from place to place, as they did in Greece. Summarizing van der Meer, the text calls: for a festival to be held in July on the Feast of the Ides for Tinun (and) for Sethums; that

512-457: A priest pour a libation (over?) tartiria gifts for Fulinushnai; [here follows illegible material ending with] of... eta ; that a feast (be prepared) for Natinushna; that Fulinushnai hold this (?); [and the rest is illegible, except for an initial] eθu ... Taking up lines 31-35. From this point on, the tablet is badly damaged and almost no coherent translations can even be attempted beyond the first line below. Again, gloss TLE 854 indicates that

576-571: A series of phrases within the context of a step-by-step instruction, proposed that vacil (with its variants vacal and vacl ) simply means "then." In line 2, savc-nes according to van der Meer is an Apolline god, perhaps related in form to saucsaθ at 3.15 of the Liber Linteus . The form in the Liber Linteus, preceded as here by the term vacl "libation," also falls in a section that probably deals with March, though as here there

640-557: A title of pɜtruiś . scɜvɜś , since all three agree in case marking. Facchetti (2000) (and Wylin) has proposed that cenu is a passive verb, also found in the Cippus Perusinus, that means "is obtained"; though Maggiani (2002) takes it to mean "is ceded." The word spante (3) elsewhere seems to refer to a kind of bowl or plate (cf ETP 289) (versus sparza (18, 36) “tablet.”) But it is possible that here it and spanθi (4) are locatives of span "plain." śar(-c) (2,4)

704-519: A vase ( halχ ) here in the eit (of the?) ritual; that a libation (be performed) on the Aperta day for the Festival of Aphe in zuchn- ; that an offering be made of elfa by the people involved in the ritual, and of young Adonis (?) boars for Calu with vana in the vineyard; that the people of the cult of the servant girl, and the vaiuser priest (?) of Hivu and of Nithu, and the people of Hivu, and

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768-743: A verb "invoke" or "offer", with the necessitive ending -ri also seen in pep-ri (8), picas-ri (5), mulu-ri (4/5), and perhaps śu-ri (3) and sac-ri (10). eθ (11, 12) means "thus." avθ-leθ (12) may be related to avθa "northwind; eagle." The word acun in line 11 may be from Greek agon (ἀγών) originally "struggle", which came to be used as a term for festivals involving competitive sports; compare Latin Agonalia festivals in honor of Janus in Rome held in January, March, May and December. Later forms show syncope (loss of word-internal vowels): acn-es-em on

832-428: Is "ten" and zal is "two" (7), and the "Roman" numeral 'IIIIC'(5) had been sometimes interpreted as "400," though Etruscans generally had a different sign for "100" than C , at least early on. More recent analyses read it as SIIIIC (re-segmenting the s from raśna-s ) as "14.5." Notable is raśna(s) (5) (and in line 24 raśna-l ), perhaps a form of the endonym for the Etruscan people (but also claimed to be just

896-442: Is a form of the copula verb am- "to be". In line 18, the phrase cen . zic . ziχuχe probably means "this document (zic) was written". The next word, sparzɜ (18), seems to mean “tablet” ( sparza ), possibly in the locative here. 18 -19 cen . zic . ziχuχe . sparzɜśtiś śazleiś in / θuχti . cusuθuraś . suθiu . ame according to H. Becker (following Facchetti 2005: 62; Maggiani 2001: 107; Wallace 2008: 213) means: "This text which

960-491: Is a goddess frequently present at the birth of other Etruscan deities and is part of the circle of Turan . But in the Lead Plaque of Magliano , she appears amongst mostly underworld deities, suggesting she is both a goddess of birth and of death. The form laχ(u)- "basin" (twice in line 25) may be akin to Latin lacus "basin, water, lake." Summarizing van der Meer, the text calls: for a feast for Lethams to be prepared in June on

1024-415: Is a statue also from Cortona (first century BCE) of a man described in Etruscan as aulesi vel... interpreted as "Aule, son of Vel..." a name also seen here in lines 24, 26, and 39. Also in line 11, atina may mean "maternal" from ati "mother," just as apana "paternal" < apa "father." As it is also written alone on a cup (ETP 136). But atina may also be a name, or theonym. A variant (?) atana

1088-556: Is common in Ancient Egyptian art , from the Narmer Palette onwards, and in medieval art in large frescos and illuminated manuscripts . Narrative art , especially covering the lives of sacred figures, is often presented as a sequence of small scenes arranged in registers. Sculpted Luwian language hieroglyphs were also usually arranged in registers one above the other. The direction of reading ran from one of

1152-582: Is defined by Pallottino as a verb of offering, to be compared with a-cas "to do; to offer." mulu- (4/5, 6) and scu- (7, 10) seem to be roots meaning "to offer, give" and "finish", respectively; and sac- means "carry out a sacred act; consecrate." In lines 5-6, fuli/nuśnes may be a form of Fufluns , the Etruscan Dionysus who is associated with the Etruscan goddess Caθa who also seems to be mentioned in this text (see below). A somewhat similar form, fuln[folnius] can be found on line 29 of

1216-499: Is found on another drinking cup (kylix) at ETP 212. The phrase cel atina recurs at the end of the inscription, as well, and may be a particular place, or a theonym "Mother Earth." Van der Meer offers: "The witnesses (are)": (list of 15 male names) Notes: Again, mostly names here, many of which also appear on various other (especially the thousands of funereal) inscriptions, but also kinship terms: cleniar-c (15) "and sons", clan (16) "son", puia (17) "wife". In lines 15 and 19, ame

1280-409: Is no explicit mention of a month name. The relevant text from that passage of the Liber Linteus is as follows (3.15-3.17): vacl . an . ścanince . saucsaθ . persin / cletram . śrenχve . iχ . ścanince . ciz . vacl / ara roughly: "The libation which was poured to Sauc- Pers- (should be performed) with the decorated litter just as it had been poured (before); perform the libation three times." Note that

1344-477: Is related to Umbrian peř-ae "(on the) ground"? Van der Meer offers: "By (the power?) of this sacred action, this (land) of Petru Scevas (is) thus the Cusu family's land." Notes: In line 8, nuθanatur (8) apparently means “a group of witnesses,” from nuθe “observes” and the suffix ‐θur/‐tur which forms nouns indicating membership. Much of the rest of this section seems to be a list of names of witnesses to

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1408-716: The Etruscan language , discovered in Cortona , Italy . It may record for posterity the details of an ancient legal transaction which took place in the ancient Tuscan city of Cortona , known to the Etruscans as Curtun . Its 40-line, 200-word, two-sided inscription is the third longest inscription found in the Etruscan language , after the Liber Linteus Zagrabiensis and the Tabula Capuana , and

1472-532: The Liber Linteus (10.5)) and acn-s . priumn-es "the agon of Priam" on the left side of the Volterna urn. The tentative partial translation by van der Meer, building on the work of many others, suggests this part of the ritual calendar calls: for a Cuieschu Feast to be performed for the god Letham on the Feast of April [which is] on the Ides; that Racvanies be the Priest of April; that six piglets be offered for

1536-409: The Liber Linteus where it appears to mean "festival" or "ides". If the form iśum in line 13 is related, it may mean "festive" or (more likely) "appropriate for a sacred festival" > "sacred." The form tul(e) (8, 9, 10) in some contexts means "stone", perhaps related to tular "border" (< "stone marking a border"?), itself probably related to (or the origin of?) Umbrian tuder "boundary"; also

1600-410: The Tabula Capuana : ful/inus'nes (5/6). B. van der Meer thinks that it is a name of a god in the Tabula Capuana (= Fufluns?). The form uslnal in 30 and 32 is similar to uslane- in Liber Linteus (5.21) (with expected loss of the internal vowel here), which van der Meer takes to be an adjectival form of usil "Sun (god), sun, noon, midday," though here it may be part of a name. The context of

1664-527: The Tabula Cortonensis . Note the frequent repetitions (besides vacil ): savcnes (2, 6); leθamsul (3, 6/7, 8...); mulu-ri zile picas-ri (4/5, 6, 18/19 but with... a-cas-ri rather than pi-cas-ri ); savlasie(is) (4, 5); scu-vune marza(c) (7) versus marza...scuvse (10)... The tentative partial translation by van der Meer, building on the work of many others suggests this part of the ritual calendar calls for an indeterminate offering be made to

1728-439: The vaiuser of the cult of the servant girl (make an offering of) three tartiria (and) three love gifts for Aphe during the ritual. Larun, Canuli, Tinia , and Aiu are names of Etruscan gods; huχ may mean "celebrate", alχu "given," esχaθ "bring, place"; arvusta "(produce of the) field" (compare Umbrian arvam "field"; arvia "fruits of the field, grain"). Again, in van der Meer's tentative translation, in summary,

1792-472: The ..nia family will also have brought some seri gifts; that the offerings be made in a basin ( laχuθ ); that eitu must be made (as an offering); that (those gifts placed) in the basin be those gifts that were brought; that hereby elthu be made; (and) that an offering of piglets be made in the stiza ; the Pacusnasia family will have brought gifts ritually in the cachina thus--with lathiuma and with

1856-536: The April piglets in the avθla , but (in this case) for Aiu; that a libation be offered to Letham here (="at this point"?); that a libation be made here (as part of?) the ritual; furthermore that the (sacrifice to?) aθena be held; concerning the love gifts placed in Uni's sanctuary on Earth Day ( celitule ) in April, take away (any that are not) iśum (sanctified?) in Uni's sanctuary; that three gifts be offered in epn- (and?)

1920-551: The Etruscan word for "lake": nɜitisś (35/36) . The word celti that immediately precedes is the word for earth or land cel plus the locative -ti . The same root shows up in 39 and 40 in the phrase cɜl atinaś with the second element either being a name, or related to ati "mother" (in which case "Mother Earth"? or "land of/consecrated to the Mother"?). Or Celatina could be simply a name (see below). On sparza (36) "tablet" and θuχt "house" see above in section four. Wylin takes

1984-491: The Liber Linteus form is as follows (5.19-22): citz . vacl . nunθen . θesan . tinś . θesan / eiseraś . śeuś . unuχ . mlaχ . nunθen . θesviti / favitic . faśei . cisum . θesane . uslanec / mlaχe . luri . zeric roughly: "Three times (perform) a libation. Make an offering to θesan (Dawn) of Tin (Jupiter) (and) to θesan / of the Dark Gods (= morning and evening Venus?), for them, make an appropriate offering with oil both in

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2048-674: The contract: lart/laris/larz ..., pɜtruni, pumpu (cf Oscan pump- "5" in Romanized names Pompeius , etc). The last word is probably related to Latin Rufus (itself of dialect origin, the native Latin cognate being ruber 'red') and Umbrian rofu also "red" (presumably describing his hair), perhaps to distinguish this "Red Petronius" from "Lefty Petronius" (unless it is a form of Etruscan ruva "brother"). Variants of this form from other inscriptions include rauhe and ruvfe . In line 11, with regard to aulesa . vɜl , it may be noted that there

2112-596: The dark phase of the moon, or the new moon (Latin kalends ). As van der Meer points out elaborately elsewhere, the contrast between light and dark gods was very important for the Etruscan calendar and for how they divided up the heavens. apirase may mean "(in the) month of April." See above for Leθam-sul . Van der Meer translates pep-ri as "must be held." cipen seems to be a priestly title (with variants cepa(r) , cepe(n) ). huθ in line 9 means "six", and ci in line 11 means "three." zusle(-vai) (9, 11) means "sacrificial victims" perhaps specifically "piglets." At

2176-597: The day of Aperta Saiuvia; for the priest of Ita and of Sva to (present) a dish on the fifth day, and a falal (gift of heaven?) on the day of Husiluta; that seri gifts will have been brought by Velthur and by the T... family; that gifts will have been brought for Thanur by the Pacusnausia (family?); and that some piglets (will have been brought) by the Nis family for Shilaciia Esa, with salcha and with calaia , with len..a and with stizaita , (and) two cups and two...; that

2240-411: The deposit according to the rite ( rat- )(?) in the house ( θuχt ) it stays" or "when that has been done, the deposit remains in the house as is the custom" As Becker points out, it is significant and interesting that this clearly public regal document is to reside in the presumably private residence. According to C. De Simone, suθiu in line 19 means "funerary ceremony" and θuχt in 20 may refer to

2304-509: The end of line 9, caθ-nis may be a form of Catha , an Etruscan goddess, with an ending -nis/-nes also seen above in other theonymns: savc-nes (lines 2 and 6) and fuli/nuś-nes (lines 5-6). Rarely depicted in art, she is number 8 (among celestial gods) and number 23 on the Piacenza Liver . sacri (10) is certainly connected to words meaning "sacred; victim for sacrifice"—Latin sacer , Umbrian sacra sakra , Oscan sakri- , and to 'saca' in line 7 above. nunθe-ri (11 twice) seems to be

2368-402: The end of this line) Notes: In line 1 and throughout, vacil may mean "libation" (or some similar rite or ceremony), in which case each of the first phrases beginning with it presumably indicate what deity to pour a libation to and perhaps other information. However, Steinbauer (agreeing with Rix) has challenged this assumption and, considering that it seems to be positioned at the beginning of

2432-399: The ending -nes/-nis also occurs in the forms fulinuś-nes (5-6) and caθ-nis (9), all referring to deities. In line 2, satiriasa (if one word) may be a form of Satre the Etruscan term for Saturn , which also appears on the Piacenza Liver among chthonic deities. Or it could be in some way connected to or contrasting with tartiria at the end of line 3. In line three, ś uri is

2496-467: The estate. The text contains thirty-four known Etruscan words and an equal number of previously unattested Etruscan words. Moreover, a new alphabetic sign Ǝ (a reversed epsilon ) is present on the tablet. This implies that, at least in the Etruscan dialect spoken in Cortona where this letter exclusively appears, the letter Ǝ marks a different sound from that of the letter E. The inscription is datable to

2560-530: The final -c meaning "and." If ɜliuntś (1) can be connected to Etr. eleivana "of oil" from the Greek *elaiwa > élaion "(olive) oil", we may be dealing with an olive orchard, a vineyard and a cultivated field or garden presumably belonging to Petronius Scaevus (compare Gaius Mucius Scaevola "lefty," legendary Roman hero who held his right hand over his captors' fire until it was burnt off, to show how much he loved Rome). Rex Wallace considers ɜliuntś to be

2624-502: The generic term for "people, public"), here perhaps indicating that Etruscan measurements are being used (see Wylin's translation below). cusuθuraś and larisalisvla (3), seen in various forms throughout the text and beyond, also seem to be names. In lines 5-6, the coordinated elements pava-c traula-c seem to show up in slightly altered form in the Liber Linteus (4.21-22) eisna . pevach . vinum . trau . pruchś , which van der Meer translates "a ritual ( eis-na ) young? ( peva-ch ) (>

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2688-430: The god Saucne, and that libations be performed for the gods Śuri and Letham as well as for the gods Saulasie and Fulinusne. Furthermore, that a gifted rizile be accepted in [the period of?] Iana. And that, the libation to Letham having been properly completed, a marza be consecrated. The second section seems to be devoted to rituals to be held in April. Notes: Line 8 shows the form isvei which occurs frequently in

2752-473: The house of Cusuthur. The master of the house (literally 'father') has ratified this text as incised here on the tablet for the Cusu (family), sons of Laris, and for Petru Scevas from the Tarchianan estate." Notes: In line 23, male- according to R. Wallace means "oversee," related to malena "mirror." In line 25, we see the well attested word for "son" clan-c twice, and in 27 (and probably at 29-30)

2816-598: The late 3rd to early 2nd century bce, so near 200. The following transcribes the special reversed epsilon as ɜ . There are clear zigzag marks in the text (marked here by \\) that presumably end sentences or sections, and each such section will be treated separately here: Notes: The forms pɜtruiś (1)/ pɜtruś (5) (and other forms throughout the text) are probably forms of a name, compare Latin Petronius . As noted above, vina-c and restm-c (2) probably indicate "vineyard" and "cultivated land" (or "garden"?) respectively,

2880-514: The longest discovered in the 20th century. The tablet was brought to the police in October 1992 by someone who claimed to have found it at a construction site in September 1992. When provided to the police, the tablet had been broken into seven fragments, with the original right bottom corner missing. Investigators attempted to find the missing portion and confirm the existence of the site. It

2944-484: The morning / and in the evening (?), (and) three times (make a libation?) in the morning and at noon / for the beautiful Lur and Zer ." Van der Meer offers: "Bearing witness to and observing these matters are: Lars Cucrina, praetor of the city, and (list 15 male persons)." Notes: This section is mainly notable for seeming to identify the name of a known lake in line 36, tarsminaśś "Lake Trasimeno", leading some to conclude, as noted above, that what precedes must be

3008-466: The name of August in Etruscan should be [H]ermius , but the names of the Etruscan months may have varied from place to place. Tentative translation of first line: On the fifth day of August, on the (day) of the feast (of ?), bring ... -θasχra gifts and cups. [The rest is mostly obscure.] The tablet was uncovered in 1898 in the burial ground of Santa Maria Capua Vetere . Register (sculpture) In art and archaeology, sculpture and painting,

3072-489: The origin of the Umbrian town name Todi. Here it seems to mean "(on or after) the ides (of a particular month)." According to van der Meer, iluc-ve/u (twice in line 8) means "feast." Of course, iśvei and tule can't both mean "ides", and in any case, the Latin ides originally fell on the full moon and was sacred to Jupiter, but since the deities recognizable here are underworld ( leθams and caθ ), tul may instead refer to

3136-490: The original was replaced by the English "farm" here.) More recently, van der Meer, following Maggiani's 2002 analysis, has reversed the transaction so that the land is being ceded by Petru to the Cusu family: Notes: The first part is obscure, while the rest repeats names treated above. pes (8) also repeats pes(c) (3,5) from the first section. If Wylin's conclusion is correct that pes = "farm, fundus ", perhaps then it

3200-564: The phrase in lines 36-37 sparza in θuχt ceśu . / ratm . suθiu . suθiusa to mean: "the tablet that has been deposited ( cesu ) in this house has also ( rat-m ?) been deposited (suθiu[s]) in the residences ( suθiu-sva ) of..." followed by the names of four people. The phrase zilci . larθal . cusuś / titinal. larisalc . saliniś . aulesla (34-35) probably means "In the Zilc -ship of Lart Cusu, (son) of Titina, and of Laris Salini, (son) of Aule." In full, this section roughly reads: "Aule Salini of

3264-444: The plural cleniar-c "sons" also appears. Another kinship term, papal "grandson", occurs in the partly damaged line 27. zilath (24) is a well established Etruscan word meaning 'one who governs' from the verb zil 'to rule', thought to be equivalent of a Latin praetor in function. The full phrase zilaθ meχl.raśnal probably means "magistrate of the res publica ." A form somewhat similar to fuln[folnius] (29) can be found in

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3328-475: The ritual ; that a snuza , which [is] in the [area of?] Hamai, be declared by Cive [and] by Cathni; and that a statuette of Mariś , which is in the [area of?] Hamai, be consecrated for Ita (? or "for this (festival)"?); that utu be given with ecun and with scuvsa by the Ita priest in the ritual; that three piglets and an acun siricima be offered, and further that iśuma (sanctified items?) be offered with

3392-450: The tablet ( sparzɜte ) with the agreement ( sal-t ) of C.L. and of P.S. from the field of Tarchian." The pesś (farm?) of pɜtruśc . scɜvaś is mentioned again in line 22, followed by tarχian /eś which looks like a form of Tarchna , Tarquinia a town name and family name. Van der Meer offers: "(The names) of the participants are: (list of names). This text has been copied from this bronze tablet, which (copied) text has been placed in

3456-452: The tablet have been found inscribed on Etruscan plates, drinking cups, or wine jugs or jars. The tablet measures just over 8 inches wide by about 11 inches long, and is about between 2 millimetres (0.079 in) and 3 millimetres (0.12 in) thick. When discovered, the tablet had been broken into multiple pieces, of which only seven have been found. The missing portion is believed by Etruscanists to contain only names and not details of

3520-477: The territory of Lake Trasimeno (cf. lines 35 and 36: celti nɜitisś tarsminaśś ). The lake lies east of Cortona in modern-day Western Umbria . The legal document centered around the aristocratic Cusu family and Petru Scevas and his wife. Two groups of witnesses or listeners helped to certify the document, along with Larth Cucrina Lausisa, zilath mechl rasnal (‘a chief magistrate of the territory of Cortona’). The document ends officially dating itself according to

3584-477: The text calls: for a Festival for Larun to be celebrated on the Feast Day of May (namely) on the ides; that Canulis should bring the gifted huri (wild fruits?) vase; that the gifted rizile that must be offered (during ...?) must be ziz -ed; that the feast for Lethams must be held on the day of Tinia ; and the vase of the fruits of the field be offered to Aiu. Notes: in line 23, the deity Thanur ( Thanr )

3648-493: The text: (/ indicates line break; some word breaks are uncertain) The first legible section likely is devoted to rituals to be held in March (though the Etruscan word for this month, Velcitna , does not occur in the legible text, presumably because it was in the missing parts). There are three to five initial lines missing and then 30-50 characters missing in the initial damaged lines shown here. (~5-8 characters broken off at

3712-438: The top corners, and reversed direction in each lower register, so that the reader did not have to start at the other end of each new row. Other examples, in the art of Mesopotamia , are Kudurru , or boundary stones, which often had registers of gods on the upper registers of the scenes. Tabula Cortonensis The Tabula Cortonensis (sometimes also Cortona Tablet ) is a 2200-year-old, inscribed bronze tablet in

3776-522: The two magistrates in office that year. Wallace points out that "we know that, in third- and second-century Tuscany, redistribution of land took place in which large plots were parceled up into smaller chunks to be worked by individual families. It is possible, then, that [the Tabula Cortonensis] may well be concerned with just such an allocation of land..." Additionally, several words ( pav , clθii , zilci , atina , larz ) that appear on

3840-525: The underworld'?) offerings and three cleva offerings ..." In line 4, halχ- is likely the name of a kind of vase. A verbal form of vacil may be seen in line 5: vac-a "make a libation (to)?"; But van der Meer reads faca here, with unknown meaning. A similar form, vac-i is in line 28, also preceding a form of fuli/nuśnes . Also in line 5, lunaśie brings to mind the Roman moon goddess, Luna (which some equate with Cath , see below). pi-cas(ri) (5,6)

3904-488: The year at certain places for certain deities. The ten visible sections seem to each be devoted to a different month, March through December, January and February presumably having been treated in the missing top sections. The text itself was edited by Francesco Roncalli, in Scrivere etrusco , 1985. Recently, a major scholar in the field, Bouke van der Meer, has proposed a "very tentative partial word-for-word translation" of

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3968-494: Was deliberately concealed so that construction could be completed on time without being delayed by archaeological work. The real origin of the tablet is unknown to this day. The tablet is thought by some scholars, notably Larissa Bonfante and Nancy de Grummond, to be a notarized record of the division of an inheritance or sale of real estate . Reference is made on the tablet to a vineyard (cf. lines 1 and 2: vinac ), cultivated land (line 2: restm-c ), and an estate located in

4032-404: Was subsequently recognized that the tablet was broken in antiquity, so the missing portion may have been separated centuries ago. It was also determined that the "discoverer" of the tablet had lied about where he found it, and he was put on trial for mishandling of artifacts, but was found innocent. Local researchers believe that the tablet had actually been found on a different construction site and

4096-520: Was written on a tablet sazle (perhaps meaning made of bronze or wood) was placed in the house ( θuχti ) of the Cusu family." But Wylin proposes: "This text has been transcribed from the original ( śazleiś ) tablet, which...."; a translation supported by the fact that the phrase sparzɜśtiś śazleiś is inflected with not only the locative -(t)i but also the ablative -s . The following phrase in 19 - 20 tal suθive / naś . rat-m . θuχt . ceśu according again to Becker, may mean "of that(?) having been done

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