Tavola Capuana),[1] is an ancient terracotta slab, 50 by 60 cm (20 by 24 in), with a long inscribed text in Etruscan, dated to around 470 BCE,[2] apparently a ritual calendar.

[4] The longest is the linen book (Liber Linteus), also a ritual calendar, used in ancient Egypt for mummy wrappings, now at Zagreb.

Attempts at deciphering the text (Mauro Cristofani, 1995) are most generally based on the supposition that it prescribes certain rites on certain days of the year at certain places for certain deities.

[6] Recently, a major scholar in the field, Bouke van der Meer, has proposed a "very tentative partial word-for-word translation" of the text:[7] (/ indicates line break; some word breaks are uncertain) [8][9] 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).

[11] However, Steinbauer (agreeing with Rix) has challenged this assumption and, considering that it seems to be positioned at the beginning of 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.

"[12] 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 is no explicit mention of a month name.

[14] 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.

[21] Also in line 5, lunaśie brings to mind the Roman moon goddess, Luna (which some equate with Cath, see below).

Notes: Line 8 shows the form isvei which occurs frequently in the Liber Linteus where it appears to mean "festival" or "ides".

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.

[38] 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.

[39][40] nunθe-ri (11 twice) seems to be 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).

[44] 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 the ritual ; that a snuza, which [is] in the [area of?]

); 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?)

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?)

boars for Calu with vana in the vineyard; that the people of the cult of the servant girl, and the vaiuser priest (?)

[46] Again, in van der Meer's tentative translation, in summary, 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?)

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.

[48][49] But in the Lead Plaque of Magliano, she appears amongst mostly underworld deities, suggesting she is both a goddess of birth and of death.

[53] 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 a priest pour a libation (over?)