"infinite plus" always attached to the violation of taboo that puts it
into the realm of the mystical, the magical. It would seem that Dr.
Frazer's definition does not include enough.

It is when we turn to the subject of this study that we see most clearly
the deficiencies in these explanations--to the "classic well-nigh
universal major taboo" of the woman shunned. Dr. Marett uses her as his
most telling argument against the inclusiveness of the concepts of Dr.
Frazer and of MM. Hubert and Mauss. He says: "It is difficult to
conceive of sympathy, and sympathy only, as the continuous, or even the
originally efficient cause of the avoidance." Mr Crawley had called
attention to the fact that savages fear womanly characteristics, that
is, effeminacy, which is identified with weakness. While noting with
great psychological insight the presence of other factors, such as the
dislike of the different, he had gone so far as to express the opinion
that the fear of effeminacy was probably the chief factor in the Sex
Taboo. This is probably the weakest point in Mr. Crawley's study, for he
shows so clearly the presence of other elements, notably mystery, the
element that made woman the potential witch against whom suspicion
concentrated in so tragical a fashion up to a late historical period.

Because of the element of mystery present in taboo we are led to
conclude that taboo is more than negative magic if we accept so definite
a concept as "a false association of ideas." The presence of power in
the tabooed object turns our attention to _mana_ as giving us a better
understanding of why man must be wary. Mana must however be liberally
interpreted if we are to see to the bottom of the mystery. It must be
thought of as including good as well as evil power, as more than the
"black magic" of the witch-haunted England of the 17th century, as is
shown by the social position of the magicians who deal with the Mana of