This lustratio, then, as we may safely call it, was at the same time a beating of the bounds and a rite of purification and fertilization. Just as the peeled wands of our Oxford bound-beaters on Ascension Day[1434] may perhaps have originally had a use parallel to that of the _februa_, so the parish boundaries correspond to the Roman pomoerium. We have already had examples of processional bound-beating in the rites of the Argei and the Ambarvalia; in all there is the same double object—the combination of a religious with a juristic act; but the Lupercalia stands alone in the quaintness of its ritual, and may probably be the oldest of all. Before we go on to the _februa_ and their use, mention must be made of a difficulty in regard to the duality of the collegia of Luperci and the runners. These have been supposed to have originated from two gentile priesthoods of the Fabii and Quinctii[1435]; and as we know that the gens Fabia had a cult on the Quirinal[1436], it is conjectured that the Luperci Fabiani represented the Sabine city, and the Quinctiales the Romans of the Palatine, just as we also find two collegia of Salii, viz. Palatini and Collini[1437]. If, however, the running of the Luperci was really a lustratio of the Palatine, we must suppose that the lustratio of the Quirinal city by its own Luperci was given up and merged in that of the older settlement[1438]; and such an abandonment of a local rite would be most surprising in Roman antiquity. It is true that there is no other explanation of the existence of the two guilds; but we may hesitate to accept this one, if we have to pay for it by so bold a hypothesis[1439].