The Tigillum Sororium was a rite (sacrum) of the gens Horatia and later of the State. In it "Janus Curiatius" was associated to "Juno Sororia": they had their altars on opposite sides of the alley behind the Tigillum Sororium. Physically this consisted of a beam spanning the space over two posts. It was kept in good condition down to the time of Livy at public expenses. According to tradition it was a rite of purification that served at the expiation of Publius Horatius who had murdered his own sister when he saw her mourning the death of her betrothed Curiatius. Dumézil has shown in his "Les Horaces et les Curiaces" that this story is in fact the historical transcription of rites of reintegration into civil life of the young warriors, in the myth symbolised by the hero, freed from their "furor" (wrath), indispensable at war but dangerous in social life. What is known of the rites of October 1 shows at Rome the legend has been used as an aetiological myth for the yearly purification ceremonies which allowed the "desacralisation" of soldiers at the end of the warring season, i.e. their cleansing from the religious pollution contracted at war. The story finds parallels in Irish and Indian mythologies. These rites took place in October, the month that at Rome saw the celebration of the end of the yearly military activity. Janus would then be the patron of the "feria" as god of transitions, Juno for her affinities to Janus, especially on the day of the kalendae. It is also possible though that she took part as the tutelary goddess of young people, the "iuniores", etymologically identical to her. Modern scholars are divided on the interpretation of J. Curiatius and J. Sororia. Renard citing Capdeville opines that the wisest choice is to adhere to tradition and consider the legend itself as the source of the epithets.