BOLL. 30] 



TABIN TABOO 



665 



Sen. Ex. Doc. 4, 40th Cong., spec, sess., 11, 1867. 

 Tabequache Utes. — 'Beadl e, Undeveloped West, 642, 

 1873. Tabewaches. — ten Kate, Reizen in N. A., 313, 

 188.'i. Tabiachis. — Domenech, Deserts N. A., i, 444, 

 1860. Tabrackis.— Ibid., 11, 66, 186U. Tavewachi.— 

 A. Hrdlicka, inf n, 1907 (own name). Taviachis. — 

 Escudero, Not. Estad. de Chihuahua, 231, 1834. 

 Tubuache.— Taylor in Oal. Farmer, May 29, 1863. 

 Uncompahgre.— Ind. AtT. Rep., 327, 1903 {so called 

 from name of reservation). Yutas Ancapagari. — 

 Dominguez and Escalunte (1776), op. cit., 406. 

 Yuta Tabehuachi.— Ibid., 402. 



Tabin. A tribe mentioned by Langs- 

 dorff (Voy., ii, 163, 1814) aa inhabiting 

 the coast of California. It seemingly be- 

 longed to the Costanoan family. 



Tabira ( Ta-hi-ra') . A former pueblo of 

 the Tompiros, a division of the Piros 

 (q. v.), situated at the eouthern apex of 

 the Mesa de los Jumanos, n. e. of the 

 present Socorro, central N. Mex. The 

 ruins are commonly known as Gran Qui- 

 vira, a name erroneously applied in the 

 latter half of the 19th century because of 

 their supposed identification with the 

 Quivira (q. v. ) of Coronado and Onate in 

 the 16th and 17th centuries. A Spanish 

 mission was established at Tabira in 1629 

 by Fray Francisco de Acevedo, which still 

 existed in 1644, but the two churches and 

 monasteries (one commenced between 

 1629 and 1644, the other probably between 

 1660 and 1670) were perhaps never com- 

 pleted. The walls are still standing. 

 The pueblo was permanently abandoned 

 between 1670 and 1675 on account of per- 

 sistent depredations by the Apache, who 

 were responsible for the depopulation of 

 all the Pueblo villages e of the Rio Grande 

 in this section. The inhabitants of Ta- 

 bira fled to Socorro and Alamillo, N. 

 Mex., for safety, finally finding their way 

 to the vicinity of El Paso, Tex. Judging 

 by the extent of the ruins, the former 

 population of Tabira probably did not 

 exceed 1 ,500. Consult Bandelier in Arch. 

 Inst. Papers, iv, 282 etseq., 1892; Lum- 

 mis in Scribner's Mag., 466, Apr. 1893; 

 See also Piros, Pueblos. (f. w. h. ) 



Grand Quavira. — Marcou In Mollhausen, Pacific, I, 

 348, 1858, Grand Quivira.— Wallace, Land of Pue- 

 blos, 240, 1888. Gran Quivira. — Parke, map N. 

 Mex., 1851. Gran ftuivra. — Howe, Hist. Coll., map, 

 1851. Juan Quivira. — Am. Antiq., x, 255, 1888. 

 La Gran Quivira. — Howe, op. cit., 377. Tabira. — 

 Bandelier (1888) in Proc. Cong. Am6r., vii, 452, 1890 

 ("erroneously called Gran-Quivira"). Tabira, — 

 Escalante (1778) quoted bv Bandelier in Arch. 

 Inst. Papers, in, 132, 1890. Tavira.— De Fer, carte 

 (1705) cited by Bandelier, ibid., iv, 290, 1892. 



Tablets. See Inscribed tablets, Pierced 

 tablets. 



Tabo. The Rabbit clan of the Hopi. 

 Tab.— Voth, Oraibi Summer Snake Ceremony, 282, 

 1903. Tabo winwu.— Fewkes in 19th Rep. B. A. E., 

 583, 1900 (?t'/(7!(j« = 'clan'). Tabwun-wii. — Fewkes 

 in Am. Anthr., vii, 404, 1894. Tap,— Voth, op. 

 cit., 283. Tavo.— Dorsey and Voth, Oraibi Soval, 

 12, 1901. Tda'-bo.— Stephen in 8th Rep. B. A."E., 

 39, 1891. 



Tabo. The Rabbit phratry of the Hopi, 

 which comprises the Tabo (Cottontail 

 Rabbit) and Sowi (Jack-rabbit) clans. 

 They claim to have come from the S. 



Tab nyu-mfl. — Fewkes in Am. Anthr., vii, 404, 1894 

 {nyii-mii— 'phratry'). Ta'-bo, — Ibid., 406. 



Tabogimkik. A Micmac village or band 

 in 1760, probablv in Nova Scotia. — Frye 

 (1760) in Mass. Hist. Soc. Coll., 1st s.. x, 

 116, 1809. 



Tabogine. See Toboggan. 



Taboo. A Polynesian term {ta^bu) ap- 

 plied to -an interdiction proper to or laid 

 upon a person, place, day, name, or any 

 conceivable thing, which is thereby ren- 

 dered sacred and communication with 

 it except to a few people or under certain 

 circumstances forbidden. It was for- 

 merly so striking an institution, and was 

 in consequence so frequently mentioned 

 by explorers and travelers, that the word 

 has been adopted into English both as 

 applying to similar customs among other 

 races and in a colloquial sense. Its nega- 

 tive side, being the more conspicuous, be- 

 came that indicated by the adopted term; 

 but religious prohibitions among primi- 

 tive peoples being closely bound up with 

 others of a positive character, it is often 

 applied to the latter as w^ell, and writers 

 frequently speak of the taboos connected 

 with the killing of a bear or a bison, or 

 the taking of a salmon, meaning thereby 

 the ceremonies then performed, both posi- 

 tive and negative. In colloquial English 

 usage the term taboo has ceased to have 

 any religious significance. 



Whether considered in its negative or 

 in its positive aspect this term may be 

 applied in North America to a number of 

 regulations observed at definite periods 

 of life, in connection with important 

 undertakings, either by individuals or 

 by considerable numbers of persons. 

 Such were the regulations observed by 

 boys and girls at puberty; by parents be- 

 fore the birth ot a child; by relatives after 

 the decease of a jterson; by hunters and 

 fishermen in the pursuit of their occupa- 

 tions; by boys desiring guardian spirits or 

 wishing to become shamans; by shamans 

 and chiefs desiring more power, or when 

 curing the sick, prophesying, endeavor- 

 ing to procure food by supernatural means, 

 or "showing their power" in any manner; 

 by novitiates into secret societies, and by 

 leaders in society or tribal dances in 

 preparation for them. Among the Lil- 

 looet, on the first day of the berry-picking 

 season, only enough berries for that day 

 were gathered, under the impression tha,t 

 gathering more would bring misfortune. 

 Among the Kutchin tho,se who prepared 

 bodies for burial were under certain re- 

 striction for some time afterward, and 

 widows and widowers among many tribes 

 suffered similarly. The telling of stories 

 also was tabooed at certain seasons. In 

 tribes divided into totemic clans or gen tes 

 each individual was often called on to ob- 

 serve certain regulations in regard to his 



