Fundi i Enigmes pellazge-etruske

[Kreksi]

Now, if the inscription of Cervetri be Pelasgian, this inference might be considered as proved. If, however, the Pelasgian character of this inscription be not admitted, then it will be necessary to examine what few points, very few indeed, may be relied upon as characteristic of the Pelasgians. These points may indeed, I think, be limited to three. [U]
The Pelasgians called cities by the name of Larissa:[/U] they possessed and founded the oracle of Dodona: and their name, Pelasgi, as it does not appear to admit of explanation from the Greek, is probably its elf Pelasgian. To these three points I shall confine my attention. £
his was the ancient name of Nimroud, as Xenophon mentions. He found it in ruins, but said that it had been once occupied by the Medes. In Armenia we find towns called
1. Larissa. T Lori or Lauri, and also Lar. In the Armenian language, loray or lavray means 'a dwelling.' Larel also means 'to set up;' learn, 'a mountain;' and lernak, 'an eminence.' We find a form like Larma in the Armenian Aieissa, the native orthography of which is Arges, a name not unlike the Thessalian Argissa. Salmyd-e**«*, Pan-issus, and Scoi-ussa, are Thraeian towns. In the countries near Armenia there are also towns with names resembling Larissa. In the Ossetic country there is Lars. Near Trebisond is Laros. In Western Persia are Lar and Lour. Larsa is the name of a city in the Babylonian inscriptions.

Such terms are not, however, exclusively Oriental. In Gaelic, larach signifies 'habitation, the site of a house,' and far, 'ground.' Lapp. laire and Swed. ler signify 'clay.' In the north of Germany we find Goslar, Wetzlar, Fritzlar. Lahr and Lohr are also German towns.

2. Dodona. The primitive mode of divination at Dodona was peculiar—

'The manner in which the oracles were communicated was originally extremely simple, by the rustling of an aged oak or beech.'1

1 Ersch and Gruber, Encyc. s. v. Dodona.

Pasi i hynem kêsaj pune do ti dalim nêse mê lejoni...por mbajeni mend se çka u tha mê siper se PELALZGET ISHIN VETEM SE kalimthi tek ne, qëndruan tersishte ne gadishullin tone 350 vite...dhe iken ne Italie..qe kêtu deshmia se ne nuk jemi me origjine pellazge;

The Armavir here spoken of, the Armauria of Ptolemy, was the most ancient capital of Armenia, ecclesiastical as well as political, and was reported to have been founded by Armajis the son of Armenak. The word which the Whistons have translated ' cypress,' sds, is rendered 'poplar' by the Armenian writer, Avdall. Aucher translated it 'plane, ' but refers as a synonym to kalamakh, to which he assigns the meanings, 'poplar, aspen, beech, elm.' Sog, again, means 'a pine,' = Pol. sosna. The real meaning of *o* would be 'shaker,' as is evident from the words, sosaphil, soskal, and sasanil, 'to shake' (neuter). The Arm. has also thothaphel, dedevel, and tatanil, 1 to shake,' in which the sibilants of sosaphil, &c., have become hardened. Any tree might, in fact, be called 'shaking' or 'waving,' in Arm. tatan; and we might perhaps even derive the name of Dodona from a similar root, and give it the appropriate sense, 'ilvoaiQvWog.'

3. Pelasgus. This word is usually resolved into Pelasgus.

[Kreksi]

Though the name Pelasgi, if its explanation from the Armenian were admitted, would thus be Thracian, yet it would not necessarily follow, though it is probably true, that every nation called Pelasgian was of Thracian origin: for the Thracians may have called any aboriginal race Pelasgian, whether of their own or of any other family. There would, however, in any case, have been Thracians in the country to give to the race the name Pelasgian.

The Arm. azg is not found, in that language, combined into one word with wal; but it does appear, so as to form words like Pelasgus, in combination with several adjectives.


Yet the Piedmontese autin and the Etruscan atasum, both signifying'a vine,' seem allied. Dertona, again, might be compared with the Alb. dert-oiij,' I build:' and there has been found (Lanzi, ii. p. 562) at Busca, between Cuneo and Saluzzo, at the foot of the Alps, the following Etruscan inscription mi suthi Larthial Muthikus.

The 'locus Gargarius in finibus Arelatensium' has, again, an Armenian as well as a Mysian sound (ante, p. 173) : and the same may perhaps be said of the river Atax or Attagus (the Aude), a name which resembles the Arm. yatak, 'a channel,' and the Lith. attakas, 'a small water-course.'

kutje, ........Perfundimi;

Thus then, not only in Etruria, but also in all the intervening countries, and wherever the ancients have placed a Thracian people, the language of Armenia is to be found. With regard to the religion and manners of the ancient Armenians, which might afford subsidiary arguments, should any be requisite, in support of the conclusion to which the extension of their language leads, but little information can be given. It has already been noticed, that the types of Etruscan sepulchres may be found in Armenia, and also that the Dodonsean mode of divination was said to be practised from a remote period in the same country. Respecting the religion of the ancient Armenians, as it existed in the time of Strabo, we learn (p. 532) that, in common with the Medes, they practised the same worship as the Persians, but were especially devoted to the goddess Anattis, in whose loose rites Strabo traced a resemblance to the manners of the Lydians, as described by Herodotus.
Ana'itis, who is usually called Artemis or Diana, was properly the Bona Dea, like the Lydian Diana, who was also known, as I have before stated (p. 24), under the name of Anaitis. She was also, probably, the Assyrian Anata. Other Armenian deities were Aramazd, the same as the Persian Jupiter, Ormuzd; Wahagn,' Hercules; ' and Spandaramet, ' Bacchus.' This last name signifies 'holy origin,' as interpreted from the Zend fpenta, ' sanctus,' and Arm. armat, 'origo.' From this deity is derived the name of the twelfth month of the Persians, asfendarmed, in Zend ypenta drmaiti, and in Cappad. sondara, the name of the Cappadocian Hercules. (See Arica, p. 7). The old religion of the Armenians, it seems probable from such evidence as we can collect, would have partaken of an Assyrio-Persian character.

[Kreksi]

If, however, KoaXapa be read for KoaSdpa, there would be no analogy to the Arm. kotem, ' cress.' But KoaXdpa is only found in one MS., and there doubtfully ("scheinf). Tpovrpdarpa for rovTaarpa, again, would destroy the Arm. analogies presented by ddovm, thovth, and thovz—' gourd,' 'blackberry,' 'fig'— which would readily explain rour-aorpa, 'colocynth' or 'wild gourd,' where -aarpa would have the force of -astrum and aster in menthastrum and oleaster. Tpovrpdorpa does not seem capable of explanation from any language.

In addition to the various readings, there are three new names—

1. KaXajufv&rj, Adicoi rtvSiXa. Supposing 8tXa = Arm. del, there remains riv-, of which the explanation is not obvious. The Arm. for calamint is katovakhot, i. e., 'catherb,' our catmint or cat's herb: for mint in general the Arm. is ananovkh. Grimm compares the Goth, thiuth, ' good,' in conjunction with the Goth, termination, -ilo. There appears no affinity between rivSiXd and Ttvtxov or otvrXov.

2. 'Apapaicov, Aukoi SovwSqXa. AqXa = Arm. del. 'Origan' is in Arm. zovirak: Sov-cj and zov-.irak may be derived from a common root. Grimm notices the O. H. Germ. for 'origan, ' dosto or tosto, as a word which would be like the Dacian, if SovuSriXd were changed into SouoffSijXa.

3. Bpvwvia Xcvkti, Aukoi Kivovf5oiXd. No name in Arm. A German name for 'briony' is hund's rube, 'dog's turnip.' The first element of Kivov-fioiXa might thus = Gr. Kvvoc (cf. Kwopafifiti), = Gael. coin, = Lat. canis, = Sansk. cunas = Arm. Ian. For -fioiXd, see ante, in Dae, p. 73, No. 8, and cf. Gael. boill, 'umbo, ' bolg, 'bulga.' 'Dog-radish' would be in Arm., lanabolk or snbolk. Cf. lanazovkn or Iniovhi {dog-fish), 'a shark; ' snkhalol {dog-grape), 'the plant night-shade, solanum,' But the Gael. coin-bhile (dog-tree), 'the dogberry-tree, cornus,' is the nearest name to KivovfioiXa. Several names of plants begin with * dog-.'

INDEX OF ETRUSCAN WORDS.

minikethumamimathumaramlisiaithipurenaietheeraisie epanaminethunastavhelephu ?

[Kreksi]

compose two hexameters, but the words are run together, so as to take the following form—

minikethumamimathumaramlisiaithipurenai

etheeraisieepanaminethunastavhelephu

This inscription derives a peculiar interest from its being considered by eminent philologists as a relic of the language of the ancient Pelasgians, the nation whose name has had so great an influence on the study of ethnology. There is little difference among the learned as to the division of the lines into words. Dr. Donaldson (Varron. p. 167) reads the inscription— mi ni kethuma mi mathu maram li&iai thipurenai ethe erai sie epana mi nethu nastav helephu. and Lepsius—

mi ni kethu ma mi mathu maram lisiai thipurenai ethe erai sie epana minethu nastav helephu. If we take the first line according to this latter reading, dividing also maram into mar-am; and the second line according to Dr. Donaldson's reading; we shall obtain this couplet— mi ni kethu ma mi mathu mar am lisiai thipurenai ethe erai sie epana mi nethu nastav helephu. Every word and form, may here be considered as Armenian, as will appear from the following analysis:

Etruscan. Armenian.

mi .... Nom. es, ' I.' mech, 'we.'

Ace. (z)is, ' me.' .... (z)mez, 'us.'

The forms, mech, ' we, ' and (z) mez, 'us,' would be,

according to analogy, the plural of me, '1, ' and

me, 'me,' which thus exist implicitly in Arm.

Dov, 'thou,' still makes dovch, 'ye.' So also

we have—
e, 'existence, he is' . . e-m, ' I am' . . . e-mch,

'we are.'
Kurd, az, men, 'I;' me, e me.'

Etruscan. Armenian.

Osset. az, 'I;' man, ma, 'me.'1 . . .

Georg. me,'L'

Welsh and Gael. mi, 'I, me.' ni mi = Gr. fifi = Lat. ne.

Welsh and Gael. ni, 'not.' Pers. mah, nah. Lith.

ne. Osset. ne, ma. kethu . . . Nom. get, 'a river' . . kath and sith, 'a drop.'

Gen. getoy. kathi. sthi.

Dat. getoy. kathi. Mi.

Abl. getoy. kathe. sthe.

Instr. getow. kathiv. sthiv.

Nom. katJm, 'milk' . . kith, 'milking.'

Gen. kathin. kthoy.

Dat. kathin. kthoy*

Abl. kathine. kthoy.

Instr. kathamb. kthow.

[Kreksi]

Ne jemi 8 milin shqiptar në gadishull, nê asnjê mênyr kjo tem nuk ka per qellim të keq që të trillhet ndonjë mashtrim apo nenqmim por vetëm se SQARIM, sepse jemi ne kohe e internetit dhe sot e pa mujtun është të mashtrojmi sê pari vetêvehten dhe pastj e mahtrojmi edh dike tjeter më pêrrallat pelagjike se gjoja ne jemi me periardhje pellazge sespse kjo teori êshtê e gabuar dhe fmakeqe per ne, kur dihet sot se Pellazget ishin nje popull i huaj qê kaloi dhe jetoi njê kohê tê shkurtêr ne trojet tona POR kurrêsesi ne nuk jemi te kesaj races dhe se jemi Dinarik Adriatik, populli me i lashte i Europes dhe kurrfare lidhjesh etnike nuk kemi me Pellazget perpos kur ata kaluan dhe qendruan ne Epir rreth 150 vite, se ne tersi ne gadishull qendruan gati 300 vite, ishte nje koloni apo diaspor e ardhur nga lindja, dhe nuk perjashtohet se ata moren shumê fjale nga gjuha jonê shqipe e Molopeve apo Mollosve, por duhet prnuar se êshtê sot ne interesin tonê se ne morem edh shumê fjalê nga kjo koloni pellazge.
Kjo ështê gjê normale, edhe turqit kur ihin tek ne per 5 shekuj normal se prej tyre morem shumê fjalê tê huaja por kjo nuk do thotê asgjê, sepse faktori dominues AUTOKTON i popullsise vendase par ishte me i madh dhe ka ruajtur gjuhen e tyre mirëpo nuk duhet tê mashtrohemi me përralat pellazge e autor grek e latin jo ai e ka thene se ne jemi pellazge, te gjitha keto jan gênjeshtra sepse ne jemi popull me origjine ILIRE dhe autoktone, dhe si dêshmi kemi rastin kur autoktonet Mollos i dëbuan kêta kolonet e huaj që erdhen ne vendet tona ku keta u detyruan te ikin ne Italie dhe pastaj dihet faza tjetr e popullit Etruskë, edhe atje filluan te flasin gjuhên e perzier qe e mesuan nga Molloset por edhe gjuhen e tyre pellazge, por ne asnje menyr ne nuk jemias pellazge e as etruskë dhe mê vjenê shumê keq që sot Akademin shqiptare e kemi INJORUA, sepse keta profesoor e dijetra të cilêt i kemi INJORUAR, sot duhet t'iu kerkojmi falje dhe se te gjitha keto libra qê u botuan kêto 20 vitet e fundit se gjoja ne shqiptaret JEMI ME ORIGJINË PELLAZGE, te futen ne nje GROP te thell ...se historia do na gjykoje se kemi genjyer dhe m e keqja kemi MASHTRUAR njê gjenerat të tërë duke e infektuar atê mê njê histori të RE gjoja te LAVDISHME por ne FAKT, kemi bêrê dame veti, dhe ne vend që t'ua besonim Akademis kêtê qêshtje, ne që dolem nga Diktatura end pa i kthjellur sytë, secili e shpallte vehten pellazgë. Kjo êshtê tragjike per ne, prandj mos u habitni pse kam guxim te flas nê kete mênyr, e thêmê kêtê se jam shqiptar dhe e ndjej vehten shqiptar me origjinê ILIRE DHE SE PËRRALLAT PELLAZGE ne do na shtyejnê ne rrugê qorre !
********************************
If the Etruscans were of the same race as the Armenians, and the Pelasgi of the same race as the Caucasians, both these stocks would still survive. The Caucasian tribes include the Georgians (with the Lazians and Mingrelians), who are connected through the Suanians with the Circassians and Abkhasians; the Ossetes, who are frequently supposed to be Aryans;

[Kreksi]

Etruscan.

lach, "a grave."

zi—lach nk e, " he is buried."

Armenian.

akn, "an eye."

z—dkan e, "he eyes."

ett, "a place."

z—etet e", "he places."

yetin, "ground, terre."

z—getn i, "il terrasse."

phokh, "a response."

phokh i, "he exchanges."

phokh—anak,... "change, lieutenant, vicar." phokh—anak-i, "he exchanges, ho succeeds."

yatth, "great."

yatth i, "he conquers."

yatth—anak,... "victory." yatth—anak—i, " he triumphs." The only discrepancy here is, that the Etruscan zilachnke is passive, while the Armenian verbs cited are active; though yattha.naki, "he triumphs," and phokhanaM, "he succeeds," i.e. "he puts himself in the place of another," may be considered as reflective. In Armenian, n implies " self," and k is causative.

Z is prefixed to nouns and pronouns, as well as to verbs, in Armenian. It distinguishes the objective from the nominative: e.g. sirel zAstovaz, " to love God, amar a Bios." It also marks other cases : as— erthal zoskvoy, "to go for gold" (oski);—arkanel znowav, " to put upon him." On the whole, whether

prefixed to verbs, where it is augmentative or determinative, or to pronouns and nouns, where it is the latter, its force seems nearly the same as that of iirl.*

In addition to zilachnke avil .. , lupu avils xvn, and avils Lx Iwpuke, we find in Fabretti (2059), zilachnuke lupuke, "infoditur, moritur,"—"he is dead and buried." This shews that zilachnke is not synonymous with lupu and lupuke, and can, therefore, hardly mean anything else than " he is buried" or "interred." If so, and the root be lach, = Armenian etag, "fossa," the manner in which the Armenian enables us to build up zilachnke is very remarkable. As the Armenian phokh gives phokhi and phokhanaM, "he exchanges," we should first get etaganaM, "fodit(ur);" and, as ett gives zeteU, "he places," we should next get zetaganake, "iwfodit(ur)," = zilachnke or zilachnuke.

[Billy Joe]

kreks, per cfar sherbejne keto carcafe?

god worshipped at Dodona is the “Pelasgian” Zeus (id. xvi. 233).

Mitologjikisht, Zeusi dhe Niobe kishin nje djale, Pellasgun, ky Lekaonin, Lekaoni kishte Oenotrus( Oenotrianet ishin epirotet).

Eshte e vertete, duhet ndare mire mitologjia nga historia, duhet te ndihmoje te qartesohet historia dhe jo te behet vete histori.
Eshte vertete qe per pellasget dihet shume pak, por ajo cfar dihet me siguri, eshte qe kane qene banoret e hershem te ketyre aneve.

Hesiodi i referohet Dodones si vendi i pellasgeve.

Nje nyje lidhese me iliret mund te jete, pellagonet ilire te maqedonise.

keto carcafet e tu me armene jane budallalleqe koti

[Bajraku]

Prania e Pellazgve ne token shqiptare daton nga vitet 10.000-8000 deri 3000 pes.


Zbulimet e fundit arkeologjike kanë vërtetuar se trevat ballkanike, si dhe krejt Evropa, kanë qenë të banuara nga dy popuj të mëdhenj pellazgë, Vinka e Dimine, nga vitet 8.000-3000 para Krishtit ose dhe më përpara.
Alfabeti i parë gjithashtu është krijuar nga Pellazgët dhe ai është përhapur nga Fenikasit, që ishin një popull pellazg, siç ishin p.sh. edhe Etruskët. Nuk është e vërtetë se latinët morën alfabetin nga grekët, por drejt nga Pellazgët, dhe është ky alfabet që u përshtat nga grekët. Grekët, as me greqishten e vjetër ose të re, nuk arrijnë të përkthejnë shkrimet e vjetra dorike e jonike, si dhe asnjë nga mbishkrimet para-helene, që i përkasin kontekstit pellazg. Kretezët kanë qenë pellazgë, flisnin e shkruanin pellazgjishten. Dhe në luftën e Trojës nuk është folur greqisht dhe as që kanë qenë grekë ata që luftuan, veçse fise të ndryshme pellazge që luftonin mes tyre për mbisundim. Grekët nuk bënë gjë tjetër veçse grabiten e përvetësuan dhe greqizuan gjithçka që morën trashëgim prej Pellazgëve. Theksojmë se mbasardhësit e hershëm të Pellazgëve në Ballkan ishin Ilirët, Trakët e Dakët, popuj vëllezër që flisnin një gjuhë, pellazgjishten. Ilirët ishin të ndarë në fise: Dardanët, Labeatët (rreth Liqenit të Shkodrës), Dalmatët, Ardianët, Japodët, Enkelejtë, Venetët, Istrët, Taulantët, Thesprotët, Molosët, Epirotët, Korintët, Kaonët, Peonët, Pirustët, Karavantët, Albanët.

linku nga forumi.http://www.forumishqiptar.com/showthread.php?t=113984

[Kreksi]

Ga, "tellus," is the Aryan word which appears in Greek as 7J7, in Gaelic as ce, in German as gau, in Sanskrit as go, and in Armenian as lcav, "clay," and gav(ar), "province."

Ares-astin, "praestantem," contains the Armenian yarag, "before," arag, "front/5 arag-in, "first," combined with a termination like that of the Armenian navast, or iiav-asti, "a sailor." Indeed, ares-ast-in might be obtained from the Armenian yarag-anal, "praeire, to excel," just as ovr-ast, "a denier," is obtained from ovr-anal, " to deny."

Erek-un, "usum," would contain the Greek ipy-, and the Armenian erk, "toil," herk, "cultivation."

Aken-anogafos, "illustris," is derived from the same word as the Armenian akan-avor, "illustrious," namely, akn, "an eye"; and may perhaps contain also the Armenian angov, "worthy of," so as to signify "worthy of respect, honourable."

Telatos, if interpreted "sepulcri," may be allied to the Armenian that-el, "to bury," and thatar, "an earthen vessel"; and to the Etruscan tular, "a tomb": or, if interpreted "loci," to the Armenian teti, "place," which seems akin to the root of thatar, namely, that, "tellus." The form of telatos is just like that of ripaTo
Sostut, "vetat," is a verb of the u conjugation, and = Armenian sasti, "he reprehends."

Aer (the word is doubtful) seems the Armenian ayr, " man."

Atan-isen, "judicialis," contains the Armenian atean, "tribunal, court of justice," and is equivalent in meaning to the Armenian aten-akan, "judicial, magistrate, judge," or to the Armenian aten-akal, "magistrate, senator."

Kursan-eson, "destructionem," is explained from the Armenian korzan-el, "to destroy," and korzanovthivn, "destruction." The termination -es- rather resembles the Armenian -id"-tor," as in tov-id, "giver, da-tor." If kursaneson signifies "destroyer" or "injurer," erekun ought to signify "user," not "use."

Tanegert-os, "aedificii," is a compound like Tigranocerta, and is composed of the Armenian words, tovn, gen. tan, "a house," and kert, "building."

That akenanogafos is a title may be seen also from the epitaph on the tomb of King Midas :—.

Ates arkiaefas akenanogafos Midai gafagtaeifanaktei edaes.

Here arkiaefas might signify "royal," from the Armenian archay, "king"; or could perhaps be better explained from the Armenian yarg, "value, esteem, dignity," yargi, "respectable," yargoy, "honourable, precious, reverend." Gafagtaei may be derived from the Armenian gah, "throne," and possibly be equivalent to the Armenian gahakzi, the dative of gahakiz, "sharer of a throne, fellow-sovereign"; or else contain the Armenian gta-nel, "to acquire, to have." For fanaktei, "king," see infra, p. 79. Edaes, "posuit," is a first aorist, like edrjKe or elfaae, while the Armenian ed, "posuit," is a second aorist, like e(h). The terminations of the Armenian first, aorist active, in the third person singular, are -eaz and -az, according to the conjugation. It usually wants the augment; but in e-k-eaz, "he lived," and e-b-az, "he opened," we meet with forms completely like the Phrygian e-d-aes, "posuit." Edaes terminates two other short inscriptions, so that its meaning is clear.

[Kreksi]

The proper name, Vesia, may be compared with the Armenian wis, "superbus." Ken, " ut," seems found in the Armenian kin, which is, however, only employed in composition. There are in Armenian two triads of terms signifying "as, like":—

or-bar, or-pis, or-kin hi-bar, hi-pes, hi-Mn.

Or signifies "who, which," and so would hi, which the Armenian him, "quare," = Sanskrit Mm, "quare," shews to be identical with the Sanskrit ki, "who,

* In the original, chisvliks. I have changed the v (F) into e (E), as in the case of tivrs, "thirty."

which," = Albanian kye. Bar means "modus" in

Armenian, and -pis = Sanskrit pega, "forma." All

the six terms above therefore signify "quomodo"; and

kin may thus be interpreted " ut."

The following is the third long votive inscription,

and accompanies a statue of Apollo (Lanzi, vol. ii, p.

446 :—

mi ficres Epul {ofjfe Aritimi

me donum Apollini et Artemidi

Fasti R(u)fr(u)a turke klen kecha.
Fausta Rufria dat pia expiat.

Afe, "and," would be identical with the Armenian ev, "and," which Botticher refers to the Sanskrit abhi, "ad, versus," = Greek hrl. But the word is doubtful, and is not found elsewhere. Fabretti reads svulare instead of Epul afe.

On a candelabrum (Lanzi, vol. ii. p. 421) there is

also this expression :—

Au. Velskus thup-lthas alpan turke.*

Aulus Veliscus signum-precis supplex dat.

I will next give a complete list of Etruscan votive

forms, omitting proper names, and reversing in three

instances, for the sake of comparison, the order in

which two words occur. The list would be this :—

* Alpan turke terminates two otter votive forms. Fabretti, 3051, 1052. In the Etruscan kecha, "expiat," turke, "dat," sutht, "conditur," and lupu, "obit," we have examples of the four Armenian conjugations in o, e, i, and u (o»); as in the Armenian tay, "gives," aW, "hates," lint, "is," and lizou, "licks." Three of the four appear in the Phrygian sosesoit, lachif, and sostut (ante, pp. 72, 73).

^

1. lcana

2. suthina

3. flezrl

4. fleres tlen-asies

5. jleres-zek sansl

6. turrike

7. fleres turke

8. fleres turke Men kccha

9. alpan thup-lthas turke [acheis

10. alpan thuf-lthas lenache Men kecha tutlunes tlen

11. klensi fleres teke sansl tenine tuthines chise

\liks The next step in the argument will be to give the meaning of these words, as deduced mainly from the Armenian; and to shew, as in the case of sepulchral expressions, that such meanings make Etruscan votive forms correspond in sense to the forms used by the ancients. I therefore subjoin this comparative list of ancient votive terms :—

LATIN & GREEK. ETRUSCAN.

EiK&w kana, "simulacrum, statua."

"AyaXfia zek, "statua, figura."

'Avddnfia suthina, "sacrificium."

Eu%»?9 eveKa thup-lthas, "signum-precis."

Ex voto fleres, "donum."

JDonum flezrl, "datum."

Votum

Libens sansl, "libens."

Men, Mensi, "pius."