The comparative method ought to help us here; and though we have no exact parallel, as far as I am aware, recorded of any people outside the Mediterranean area to the Babylonian custom, we find usages reported elsewhere that agree with it in one essential. Lubbock quotes instances from modern India of the rule imposed upon women of presenting themselves before marriage in the temple of Juggernaut for the purpose--as he implies--of offering up their virginity, though no such custom is recorded in the Vedic period of religion;[278.3] cases also are chronicled of the rule prevailing among {279} uncultured or semi-cultured tribes that the medicine-man or the priest should take the virginity of the bride before the marriage ceremony.[279.1] These are probably illustrations of the working of the same idea as that which inspired the Babylonian custom. Marriage involves the entering upon a new state; change of life is generally dangerous, and must be safeguarded by what Van Gennep has called “rites de passage”; more especially is the sexual union with a virgin dangerous and liable to be regarded with awe by primitive sentiment; before it is safe to marry her, the tabu that is upon her must first be removed by a religious act securing the divinity’s sanction for the removal; just as the ripe cornfield must not be reaped before religious rites, such as the consecration of first-fruits, have loosened the tabu upon it: we may believe that Hellenic marriage ritual secured the same end as the Babylonian by what seems to us the more innocent method of offering the προτέλεια. So the Babylonian safeguards the coming marriage by offering the first-fruits of his daughter to the goddess who presides over the powers and processes of life and birth. Under her protection, after appeal to her, the process loses its special danger; or if there is danger still, it falls upon the head of the stranger.[279.2] For I can find no other way of accounting {280} for his presence as a necessary agent, in the ritual of at least four widely separate communities of Semitic race: this comparative ubiquity prevents us explaining it as due to some capricious accidental impulse of delicacy, as if the act would become less indelicate if a stranger who would not continue in the place participated in it.