著者

須藤 健一 Sudo Ken'ichi スドウ ケンイチ

出版者

至文堂

雑誌

現代のエスプリ (ISSN:04352165)

巻号頁・発行日

vol.298, pp.98-109, 1992-05-01

著者

須藤 健一 Sudo Ken'ichi スドウ ケンイチ

出版者

紀伊国屋書店

巻号頁・発行日

1989-08-21 (Released:2017-03-06)

著者

須藤 健一 Sudo Ken'ichi スドウ ケンイチ

出版者

国立民族学博物館

雑誌

民博通信 (ISSN:03862836)

巻号頁・発行日

vol.56, pp.44-58, 1992-03-31

著者

須藤 健一 スドウ ケンイチ Ken’ichi Sudo Sauchomal Sabino

出版者

国立民族学博物館

雑誌

国立民族学博物館研究報告 = Bulletin of the National Museum of Ethnology (ISSN:0385180X)

巻号頁・発行日

vol.6, no.4, pp.639-766, 1982-03-30

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The texts of the three folktales presented here form part of thelong story of Panziwnap (Great Navigator) and his family on SatawalIsland, a small coral island in Micronesia. Although the GreatNavigator theme is widespread in the Caroline Islands (e.g., onUlithi Atoll [LESSA1 961], Lamotrek Atoll [KRAMER1 937], PuluwatAtoll [ELBERT1 971], and Pulap Atoll [KRAMER1 9 35] ), its motifvaries from island to island. This article presents the folktale ofPantiwnap and his family as a text, and then clarifies the "Navigator'sWay" by examining the motif suggested in these tales. Fieldworkon which this paper is based was conducted on Satawal fromJune to September, 1978 and from May, 1979 to March, 1980.Our informant was the late Isidore Namonur, a renowned Satawalesecanoe builder and navigator.In summary, the texts of the three folktales are as follows:TEXT 1: Pangwnap lived on Uman Island with his sons,Rongonap, Rongolik, Yatiniman, and Pause. When Rongonap andRongohk trapped fish, Rongohk's trap caught more than Rongonap's.When they were felling breadfruit trees to make canoes, Rongohk'swork was completed without trouble whereas Rongonap's tree didnot fall, since, unlike Rongohk, he failed to make an offering to thetree's spirit. Rongonap became angry with his father because hethought that the father had taught more knowledge to Rongohkthan he taught him. And he killed his brother, Yatiniman, whowas expert in making weather forecasts in the morning.This murder prompted Panavnap to use the name of some ofRongonap's actions in the killing as terms for parts of the canoe thatthey were making. He told Rongonap that the canoe float would becalled "taam" (lit. "raising"), implying Rongonap's raising of thestick with which he hit his brother. The sail would be called "yggw"(lit. "neck"), signifying Yatiniman's neck to which Rongonap tied arope when he dragged him into the sea. In all the names of seventeencanoes parts were derived from Yatiniman's murder.TEXT 2: Pangwnap lived on Uman with his sons Rongonapand Rongohk. One day Rongonap decided to sail to Wuung's island.On the way he met and chased away Pangwnap's nieces. He failedto prepare spear to harvest taro and coconut and therefore could notobtain any. Knowing little about Wuung's island, he did notinstruct his crew to remove their hats and coats when they nearedthe island. Further, he disobeyed his father's teaching by notpresenting a gift to the islanders who came to welcome him. Onthe island, Rongonap and his crew bathed in a clear pond, whichmade them sleepy. At night, he disobeyed Wuung's request to tellstory, and instead Rongonap and his crew fell asleep. They werethen eaten by Wuung.Sailing in search of his brother, Rongoiik met Pangwnap's niecesand gave them food. He could obtain taro and coconut because hehad brought along a spear. He instructed his men to remove theirhats and coats when they neared the island, and he obeyed hisfather's teaching by giving food to the people who welcomed him.Of the two ponds, he chose the dirty one for his men to bathe in,and this pond had the power to repel sleep. In advance, Rongohkhad woven a net which was used to catch the fish sent to destroyhis canoe. At night he put pieces of copra on the eyes of his menand recounted stories to Wuung until dawn broke. He set fire toWuung's house when Wuung fell asleep and departed the islandafter collecting his brother's and his crew's bones. Wuung's peopletried to destroy the canoe but failed. Wuung was also killed in theattempt and Rongohk, Rongonap and the crews returned safely toUman.TEXT3:Pαnuwnap lived in Uman with his sons Rongonap and Rongorik.Coming back from their sister's island, Rongonap lied to his father, contending that the inhabitants of that island had ill-treated him, so Pαnuwnap went to make war on the islanders. He scolded his son severely after learning from his daugherthat Rongonap had told a lie. Rongonap and Rongorik were further in-structed bytheir father to give food to Yanunuwayi, their younger brother, while on a voyage.Rongorik complied but Rongonap gave only empty coconuts and food wrappers.He payed for his mis-behavior when his canoe was destroyed by a typhoon during a latervoyage. He drifted alone in the sea and was rescued by Yaneinawayi,who took him to his own sand islet. Rongonap became hungryand Yanitnetwitygia ve him empty coconuts and food wrappers, justas Rongonap had done to Yaneznezwayi.Yantinziwayci aused him to suffer more by making him staylonger on the islet after he was overcome by homesickness. FinallyYanfinizwaytio ok Rongonapb ack to his home in Uman.Examination of the three folktales reveals the following mainpoints as fundamental to the etiquette of canoe builders and navigators:(1) Supernatural beings play an important role in the processof canoe-making. Before felling a breadfruit tree to build a canoe,the builder must make an offering to the spirit of the tree;(2) Navigators must learn and obey many rules. They mustreceive properly people encountered while on a voyage; they mustobserve the customs of other islands, such as removing hats andcoats when approaching it; and they must tell stories about the tripto their hosts when requested to do so; and(3) While on a voyage, navigators are obliged to offer food tothe Spirit of Navigation before they themselves eat. Failure to doso would inevitably lead to difficulties during the voyage.