sense of 'good'. It should be easier to understand manom as manum ('hand'), i.e. reading: "Duenos made me with his own hands". Sacchi, following Palmer and Colonna, proposes to interpret the couple as conveying a specifically technical religious and legal meaning as is testified in ancient sources. Duenos has given classic Latin bonus, 'good', but originally the adjective had certainly religious and sacral implications: in the oldest sacral formulae it had a more technical acception and the repetition had other implications than just eurythmy. Colonna refers to the formula optumus duonorum of the mid republic which was a qualificative formula with sacral implication reserved to the upper classes. Correspondences are the opposition of the epithets Optimus and Maximus of Capitoline Jupiter, the early Faliscan Titia inscription "Eco quton euotenosio titias duenom duenas. Salu[...]voltene" interpreted as 'good among the good', the epitaph of Lucius Cornelius Scipio, the consul of 259 BC, duonoro[m] optumo[m]... viro[m] in which clearly the adjective duonus is not the synonym of optumus, that as derived from ops, plenty, has different semantic connotations. Colonna also reminds that "in the Carmen Saliare (similarly to the Duenos vase) bonus (duonus) and manus occur together, both referred to the same character, the god Cerus, fact that makes their synonymity implausible". In order to further clarify the use of the adjective in the text, Sacchi makes reference also to a well-known passage of Cicero's De Legibus II 9, 22: Deorum Manium iura sancta sunto. (B)onos leto datos divos habento .... Here too as in the above two instances "one can remark the opposition between Manium, that, as shown in Paulus exc. Festi, originally meant 'the good ones' and the qualificative (B)onos = Duenos as referred to the deified dead (= divos). Cicero here relates a pontifical prescription of high antiquity consciously preserving the original wise of expression and lexic". In other words, one could argue that it is not meant that the dii Manes become 'good' in the ethic sense, but rather that the dead consecrated to death according to the pontifical prescriptions (leto datos) do become gods (= divos). The epithet duenos would then design that which has been given in homage, consecrated correctly according to the pontifical ritual. Sacchi opines that in the case of the Duenos inscription the speaker is acting according to the religious legal ritual, presumably enacting a private consecratio: the formula of the dedication is then