666 



TABO-PIBA TACAME 



[b. a. e. 



totem animal. This custom, as among the 

 Yuchiand theNavaho, forexample, some- 

 times took the form of an absolute prohi- 

 bition against killing the totem animal; 

 but at other times it merely involved an 

 apology to the animal or abstinence from 

 eating certain parts of it. The negative 

 prohibitions, those which may be called 

 the taboos proper, consisted in abstinence 

 from hunting, fishing, war, women, sleep, 

 certain kinds of work, and so forth, but 

 above all in abstinence from eating, while 

 among positive accompaniments may be 

 mentioned washing, sweat-bathing, flagel- 

 lation, and the taking of emetics and other 

 medicines. 



In the majority of American tribes the 

 name of a dead man was not uttered — 

 unless in some altered form — for a con- 

 siderable period after his demise, and 

 sometimes, as among the Kiowa, the cus- 

 tom was carried so far that names of com- 

 mon animals or other terms in current 

 use were entirely dropped from the lan- 

 guage because of the death of a person 

 bearing such a name. Frequently it was 

 considered improper for a man to men- 

 tion his own name, and the mention of 

 the personal name was avoided by wives 

 and husbands in addressing each other, 

 and sometimes by other relatives as well. 

 But the most common regulation of this 

 kind was that which decreed that a man 

 should not address his mother-in-law di- 

 rectly, or vice versa, and the prohibition 

 of intercourse often applied to fathers-in- 

 law and daughters-in-law also. 



The objects of these prohibitions, 

 whether voluntary or otherwise, were as 

 numerous as human desires or human 

 fears. In Polynesia the taboo was largely 

 a method of government, and fear of retri- 

 bution from both supernatural and mun- 

 dane sources was the direct cause of the 

 obedience yielded to it. It is not so easy, 

 however, to separate the regulations in 

 America to which this term has been ap- 

 plied, and which were governed by fear 

 of nonfulfilment, from those in which the 

 motive was a desire for additional bene- 

 fits. Thus omission of the customary 

 puberty, birth, mortuary, war, and hunt- 

 ing regulations no doubt would be con- 

 sidered as inviting certain misfortune, 

 but in most of these there was what may 

 be termed a sliding scale of observance, 

 resulting in a greater or lesser amount of 

 good fortune — or more likelihood of good 

 fortune — in proportion to fuller or more 

 meager observance of such regulations. 

 Then there were other regulations, as 

 those voluntarily adopted by chiefs on 

 the N. Pacific coast who desired more 

 wealth, or those accepted by shamans 

 desiring more power, the omission of 

 which would have occasioned them no 

 loss of the prosperity they were already 



enjoying. It will be seen that taboo is 

 one aspect of religious phenomena known 

 by many other names and, at least among 

 the lower races, is almost as broad as re- 

 ligion itself. See Religion. (j. r. s.) 



Tabo-Piba ('rabbit [and] tobacco'). A 

 phratral group of the Hopi, consisting of 

 the Rabbit, Jack-rabbit, and Tobacco 

 clans. They claim to have come from a 

 region in s. Arizona called Palatkwabi, 

 and from Little Colorado r. — Fewkes in 

 19th Rep. B. A. E., 583, 1900. See Piba, 

 Tabo. 



Tacahlay. One of the Dieguefio ranche- 

 rias represented in the treaty of 1852 at 

 Santa Isabel, s. Cal.— H. R. Ex. Doc. 76, 

 34th Cong., 3d sess., 132, 1857. 



Tacaho. See Tuckahoe. 



Tacame. A Coahuiltecan tribe living 

 in the 18th century near the lower San 

 Antonio and Nueces rs., Texas. In 1728 

 Rivera referred to them as living in that 

 neighborhood, and described them, to- 

 gether with the Pampopa, Pastia, and 

 others, as unwarlike wanderers a ho sub- 

 sisted on fish and sylvan products (Pro- 

 yecto, estado 3, If 43). The Tacame en- 

 tered San Francisco de la Espada mission 

 soon after its foundation, but proved very 

 troublesome by running away. In 1737 

 they fled to the Colorado r. and estab- 

 lished a rancheria which, it was said, con- 

 sisted of 200 persons. When Governor 

 Sandoval and Father Yzasmendi went 

 after them, they resisted, but 42 were 

 captured and taken back to their mission 

 (Testimony in Archivo Gen., Misiones, 

 XXI, exp. 2, fol. 19). In a short time 

 they again fled, leaving their mission de- 

 serted (Lamar Papers, MS. dated 1738); 

 they expressed a desire to go to San An- 

 tonio de Valero mission, and were given 

 permission to do so. A few embraced the 

 opportunity, but more of them entered 

 mission Nuestra Senora de la Purisima 

 Concepcion, where, after 1741, they lived 

 in considerable numbers (Concepcion 

 Marriage Records, passim.). In 1762, 

 1780, and 1793, respectively, they were 

 reported as still at this mission. In a re- 

 port of 1780, Governor Cabello gave the 

 habitat of the tribe as near the coast be- 

 tween San Antonio and Nueces rs., the 

 neighborhood where they were first en- 

 countered by the Spaniards. The Ca- 

 cames, said by Solis to have been at San 

 Jose mission near San Antonio, are evi- 

 dently the same people. ( h. e. b. ) 



Arcahamos. — Lamar Papers, Doc. of 1737, MS. 

 Cacames. — Solis, Diario (1767) in Mem. de Nueva 

 Espana, xxvir, 270, MS. (evidently identical). 

 Tacamanes. — Description of the Texas missions 

 (1740), ibid., 203. Tacames.— Rivera, Diario, leg. 

 2602, 1736. Tacones.— Revilla Gigedo, Carta, 1793. 

 Tancames,— Bonilla (1772) quoted in Texas Hist. 

 Asso. Quar. , vill, 38, 1905. Tecamenes.— Barcia, En- 

 sayo, 271, 1723. Tecamenez. — Shea, note in Char- 

 levoix, New France, iv, 78, 1870. Tecamones. — 

 Barcia, op. cit. Teheaman.— Joutel (1687) in Mar- 

 gry, D6c., in, 288, 1878. Thacame.— Concepci6n 



