The wordapcar is found in TLE 779 inscribed on a gem showing
someone holding an abacus. My understanding is that this is most
likely a loanword from Latin*abac\u0101rius (a term based onabacus) to
explain the curious ending in- ar which can't possibly be the animate
plural. The Latin suffix -\u0101rius describes pertinence to something and
hence my suggestion of*abac\u0101rius doesn't seem too shabby.
Regardless of my clever idea though, I have yet to verify that this
word ever existed. Alas, woe is me.

The termapren\u015bai\u015b is found in TLE 380 and probably related to the
verbapir which I give the value of 'to sanctify'. Since it's so far a
hapax and its exact morphology unknown to me, my translation can
be considered tentative, solely a hunch based on context.

'm' and 's' but I justify my change on an etymological suspicion that
there is an Etruscan word*arcum 'bow' (itself a hypothetical
borrowing from Latin) and its diminutive*arcumi\u015b underlying all
this.

which would be built on a verb root like*atra- or*atar- (?) and
using the suffix- an seen inTuran,*usilan (loc.usilane), andalpan.
In that interpretation though,atranes in nac atranes zilacal as it is
written in the Pyrgi Tablets would be declined in a dative ending-i\u015b.
I've tentatively offered the value of 'reign, authority, rule' but I'm not
yet satisfied with the meaning ofzil\u03c7 in this phrase and in other
contexts where three uses of an inessive (zilc\u03b8i [TLE 255],zilcti
[TLE 325],zilcte [TLE 125]) make the status quo value of 'praetor'
seem clumsy and therefore unlikely. I need to ponder more on this.

because of its recurring mention in the Liber Linteus as ais Cemna\u03c7.
No matter how you slice it,Cemna\u03c7 is certainly an individual god , so
an etymological and mythological connection with Janus Geminus
seems to fit best so far.

epithet of a deity named Selvans Canzate but this is ad hoc and I see
no connection that *Canzate might have with the rest of history. The
form, as far as I can tell, is a hapax but yet its morphology is clear to
me. We see here a common diminutive-za modifying a pan-Aegean
verb rootcan 'to bear, to hold, to carry, to bring' and thus quite
evidently refers to some kind of small offering. Hence the full context
of this inscription is Ecn turce Lar\u03b8i Le\u03b8anei. Alpnu Selvansl

Larthia Lethana. A little gift to Selvans with a little offering\u201d. I'm
open to the possibility thatcenza refers to a specific type of offering
that is distinct fromalpnu or other terms conveying gifts.
Nonetheless, I have no doubt that Selvans Canzate is a modern myth
invented by Etruscologists. (See alsoCenzana below.)

The name is probably based oncenza above (seecenza) and would fit
the general pattern I've notice of Etruscan names built on religious
objects and concepts.

Found in CIE 4816, but I just realized this should beCertun because
it's borrowed from\u039a\u03ad\u03c1\u03b4\u03c9\u03bd. A similar Greek loan,Xarun 'Charon'
also loses- n becomingXaru.

We can see genitiveculsl in TLE 131 and the nomino-accusative pluralcul\u015bcva in LL 8.v. I presume that the added- \u015b is the same diminutive suffix-i\u015b seen elsewhere (as infler vs.flere\u015b).

the 's' here has merely been palatalized by the following 'i' and that the underlying root is*fus rather than*fu\u015b (n.b.- il forms many inanimate deverbal nouns in Etruscan, such asusil).

proceeds to curse Cesar in HBO's seriesRome. Normally the word in
question is represented asim\u015b\u015be which to me looks malformed. I
render the sentence in which it is found as: \u0398an\u03c7vil Vel\u015bui, ces zeri\u015b,

Found in TLE 157: Ei mu\u03c7 ara, an ei se\u03b8asri. I tentatively translate
this as \u201c(If one) lifts the [vessel] here, he shall be struck here.\u201d I
adamantly object to the common but completely ad hoc translation of

Based onpa\u03c7a\u03b8ura in TLE 195, under what I'm labelling as an
animate plural adessive. Etruscologists normally label the ending- a 'a
genitive ending' and assume that it is an old variant of-al. This makes
no sense to me at all considering the evidence of the same l-genitive
in a few other Aegean languages like Lemnian. Note Lemnian

genitive on which this dative in- ale is based (< genitive*- ala plus
locative-i) is at least as old as the parent of both Lemnian and
Etruscan preceding the 6th century BCE!

I'm surprised I didn't have this already in my database which just goes
to show why I'm still in draft mode. There's a lot of data to go through
still. Anyways, this name is found in both CIE 5091 and CIE 5364
and its meaning is uncontroversial. I give the reconstructed
unsyncopated header\u03a6ersipanai based on the Greek form that it's
borrowed from:\u03a0\u03b5\u03c1\u03c3\u03b5\u03c6\u03cc\u03bd\u03b7 (Persephon\u0113).

unmarked formsan\u03c7una plus nominative enclitic-ita (*san\u03c7una-ita
>san\u03c7une-ta). It's assumed by Etruscologists to be a part of an
epithet of Selvans a priori without any secure historical evidence to
back up the claims. In this specific context, an epithet isn't unlikely
but the commonplace treatment ofsan\u03c7uneta as a single word or
name betrays ignorance of the language and grammar.