the same root *mei̯ as in . This form would be a -no substantive, a widely attested formation and may be presupposed by Latin mūnus, mūneris 'duty, service, office, offering', from immediate antecedent *mói̯-n-es-. The appearance of mitat and [m]einom show a semantic contiguity and may constitute a figura etymologica. This alliterative form would be analogous to the Old Latin phrase donum do, donum being formed exactly in the same way as supposed for [m]einom (*déh3-no-). *Meinom mito would have existed beside donum do, both referring to similar but culturally distinct behaviours, the first one perhaps "specifically involving exchange/reciprocity". The document raises also the question of the kind of the marriage in question, and specifically of whether it was with or without manus. Dumézil supported the thesis of a marriage without loss the independent status of the woman (sine capitis deminutio). In the last case it should be admitted that in archaic times a form of marriage existed in which the sponsio was directly linked to the nuptiae, independently from the initial constitution of the manus. The sponsalia would then be the occasion upon which the legal subjects defined the compacts concerning the juridical and economic aspects of the marriage: the dowry, the future legal status of the woman who could be put under the potestas/tutela of one or more persons, the compensations for a passage of status of the woman and the guarantees for breach of promise. Two strata were perhaps present as testified by the expression more atque iure of Gellius. Then the object in question could well have been deposited in a temple upon the occasion of a marriage ritual as a probatory document of an engagement undertaken not by the girl but by her sponsor. The compact would be also a legal guarantee of the rights of the future bridegroom. The second section The most relevant issue for the interpretation of the document in Sacchi's view is the meaning the lexical couple . The meaning of Duenos has been often considered to be the name of the craftsman who made the object. Such an interpretation meets with the difficulty of how to explain the second occurrence of the word and with the problem of how to interpret , since if Duenos is a name identifying a person and qualifying him as 'good' then it would be difficult to understand the use of manom in the same