goddess Fortuna dedicated by king Servius Tullius, perhaps the one known as Fortuna Publica or Citerior, i.e. located on the side of the Quirinal near to Rome. Her festival recurred on the nonae of April (April 5). However, June 11, the festival day of the Matralia, which was originally devoted to Mater Matuta, was also the day of the Fortuna Virgo, ritually associated with the passage of girls from adolescence into adulthood and married life. For another scholar, the site of the find was in Trastevere but near the valley between the Viminale and Quirinale. Overview of the linguistic research The antiquity of the document is generally acknowledged. The language shows archaic characters in morphology, phonetics and syntax. The absence of u after q would testify to its greater antiquity comparatively to the inscription of the cippus of the Forum, also known as Lapis Niger (CIL I 1). First section For the sake of convenience of interpretation, the text is usually divided into two sections, the first one containing the first two units and ending with . The two sections show a relative syntactic and semantic independence. Many attempts have been made at deciphering the text. In the 1950s the inscription had been interpreted mainly on the basis of (and in relation to) the supposed function of the vases, considered either as containers for a love philter or of beauty products: the text would then mockingly threaten the owner about his behaviour towards the vase itself or try to attract a potential buyer. This is the so-called erotic line of interpretation which found supporters until the eighties. During the 1960s Georges Dumézil proposed a new line of thought in the interpreting of the text. He remarked the inconsistency of the previous interpretations both with the solemnity of the opening formula ("Iovesat deivos qoi med mitat": 'He swears for the gods who sends /delivers me') and with the site of the find. Dumézil's interpretation was: "If it happens that the girl is not nice to you/ has no easy relationship with you ("nei ted endo cosmis virco sied" = "ne in te (=erga te) cosmis virgo sit"), we shall have the obligation of bringing her and you into good harmony, accord, agreement ("asted noisi ... pakari vois"="at sit nobis ... pacari vobis"). The transmission of the object would be expressed by the words qoi med mitat. The story mirrored in the