[2] 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.

It was subsequently recognized that the tablet was broken in antiquity, so the missing portion may have been separated centuries ago.

[3] 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.

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’).

[5] 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..."[6] Additionally, several words (pav, clθii, zilci, atina, larz) that appear on the tablet have been found inscribed on Etruscan plates, drinking cups, or wine jugs or jars.

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).

"[12][13][14] The word spante(3) elsewhere seems to refer to a kind of bowl or plate (cf ETP 289)[15] (versus sparza (18, 36) “tablet.”) But it is possible that here it and spanθi (4) are locatives of span "plain.

"[16] śar(-c) (2,4) 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.

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 .

"[18] C. De Simone translates traula- here as "he who libates," and he connects zacinat with the functions of a priest.

More recently, van der Meer, following Maggiani's 2002 analysis,[26] 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.

If Wylin's conclusion is correct that pes = "farm, fundus ", perhaps then it is related to Umbrian peř-ae "(on the) ground"?

"[29] 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.

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").

Also in line 11, atina may mean "maternal" from ati "mother," just as apana "paternal" < apa "father.

[15] 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)[34] 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".

[37] According to C. De Simone, suθiu in line 19 means "funerary ceremony" and θuχt in 20 may refer to a feast in honor of the dead in "August.

tltel tɜi (20) as "deposited in the house, in that of that one (referring topɜtruś)" thus seeing it as parallel to the earlier phrase: θuχti .

if related to Latin sanus) incised (fratu-ce) the text (zic) here (θui) on the tablet (sparzɜte) with the agreement (sal-t) of C.L.

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.

"[43] Notes: In line 23, male- according to R. Wallace means "oversee," related to malena "mirror.

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.

B. van der Meer thinks that it is a name of a god in the Tabula Capuana (= Fufluns?).

[45] 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.

"[46] Van der Meer offers: "Bearing witness to and observing these matters are: Lars Cucrina, praetor of the city, and (list 15 male persons).

[16] In full, this section roughly reads: "Aule Salini of the Cusu (family) (agreed to this) in the magistracy of Lart Cusu, (son) of Titina, and of Laris Salini, (son) of Aule in the land of Lake Trasimeno.