The ETB Artefaktua program focused on the book Euskararen Arakak Sardinian, a supposed relationship between the Basque Country and the Paleo-Ardines, about which Ibon Serrano and I answered some questions about Iruña Veleia by Yolanda Mendiola.

But the Navarro historian Santi Leoné did not see it this way in the column of El Mal Erranka de Argia titled Edan Coca-Cola. Yes, very badly said, because the theme of Iruña–Veleia only took three minutes and twenty seconds. Enough historians to revolutionize the Navarro.

The Veleia afera de Alberto Barandiaran (2010) collects it to the sky: “In his day I read Barandiaran’s work with admiration, and it still seems to me that we have some of the most exemplary essays and studies in Basque. Therefore, I easily understood – anyone who could understand it – the contribution that the book made to Basque culture; and the contribution it made to Sautrela, the invitation to the author”.

Harrapazak/n! For so much? We know those who have a very different view, even from a purely journalistic point of view. And there have been those who have put their point of view with concrete arguments and data, such as the archaeologist Idoia Filloy, in an article recently published in the journal El Salto – Hordago. It's worth reading.

He is outraged by those responsible for the programme: “However, I find it a little more difficult to guess what kind of contributions Elexpuru theories have contributed to Basque culture, and what contributions can be made known without questioning, in a literary session that should be serious in Artefaktua. Would we invite a homeopath to a medical session – I seriously insist –?”

“Jesus Mary and Joseph,” my mother would say if I lived.

Have you read the book on Sardinia, the axis of the programme? It looks like it doesn't. And it happens to us that maybe it's not very elegant to comment on an unread book, because the infused wisdom is not a gift of humans.

Have you read the latest book on Iruña Veleia (What's going on with Iruña Veleia, Pamiela 2018), the topic of the last part of the program? It looks like it doesn't. If he had read it, he would have realized that in recent years a lot of water has passed through the bridge of that old city; that they have written more than twenty reports in favour of authenticity, that the arguments in favour of the falsehood of the members of the committee have been rejected, that the Ertzaintza and the judge have not found any trace of falsification, that there is no evidence against Eliseo Gil, ten years later. The clock didn't stop in 2010.

The story of Coca-Cola has its grace. The two professors who most bet on the falsehood of the findings thus convinced the members of the committee who did not know Euskera, when they saw that the article, the ergativo, the bonito, the friends and so on slipped: “If it appeared in a Beba Coca-Cola graphite, what did you think? For us as Basque philologists (the most heard, of course) it’s as if it were that.”

Then Alberto Barandiaran bought that Coca-Cola, and Leoné reminds us that he sold it nine years ago in the program of the late Hasier Etxeberria. Now Santi Leoné has drunk from that drink and the results are in his column. The consequences of drinking Coca-Cola expires, which not even the best homeopath can cure. Perhaps we can try to read these reports, book, etc. with good will.