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考古学と口頭伝承から見たナンマトル遺跡 Nan Madol from the Perspective of Archaeology and Oral Tradition

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考古学と口頭伝承から見たナンマトル遺跡 Nan Madol from the Perspective of Archaeology and Oral Tradition Nan Madol from the Perspective of Archaeology and Oral Tradition 考古学と口頭伝承から見たナンマトル遺跡 Takuya Nagaoka 長岡 拓也 The History of Nan Madol from the Perspective of Archaeology and Oral Tradition 考古学と口頭伝承から見たナンマトルの歴史 As with other nonliterate islands in Oceania, oral tradition on Nan Madol (Bernart, 1977; Hadley, 2014; 文字を持たなかったオセアニアの他の島々と同様に、口頭伝承によって語り継がれ Hanlon, 1988; Petersen, 1990) plays an important role in interpreting the site’s characteristics and position in てきたナンマトルの情報（Bernart, 1977; Hadley, 2014; Hanlon, 1988; Petersen, 1990） the cultural history of Pohnpei Island. Pohnpeian oral traditions divide the island's history into four phases: 1) は、遺跡の性格やポーンペイの文化史の中での位置づけを理解する上で重要な資料 “The People’s period”; 2) “The Saudeleur’s1 period”; 3) “The Nahnmwarki’s2 period”; and, 4) “The Foreigners’ period” (Hadley, 2014). となっている。ポーンペイの 伝承は、島の歴史を 1）「人々の世」、2）「シャウテウ ル王 1 の世」、3）「ナーンマルキ 2 の世」、4）「外国人の世」の4 時期に分ける（Hadley, According to oral tradition, the island of Pohnpei was discovered by Sapwikini’s canoe, that sailed from the 2014）。 south3. In the first period (The People’s period), six voyages from different locations reached Pohnpei, bringing 伝承によると、ポーンペイ島は、南から航海してきたシャプィキニに率いられた with them new plants, technology, and ideas, enriching the island through time (Bernart, 1977:7-27). カヌーによって発見されたと言われている 3。第一の世（人々の世）は、さまざまな 方向からの 6 回の航海により、いろいろな作物・ In the second period (The Saudeleur’s period), the seventh Table 1: Estimated and historical dates of 表 1: シャウテレウル王とマトレニーム国ナーン 技術・思想が島にもたらされ、文化的に豊かに 6 voyage brought a group of people from Katau Peidi (literally, the reigns of the Saudeleur chiefs, and the マルキの治世の推定・歴史年代 （Mauricio, 1993: 6 163-164, Tables 10 and 11 を基に作成）。 ‘Downwind Katau’), a mythical land in the west. This group, Nahnmwarki of Madolenihmw (based on なっていく（Bernart, 1977:7-27）。 Mauricio, 1993:163-164, tables 10 and 11). that was headed by two brothers, Olosihpa and Olosohpa, 第二の世（シャウテウル王の世）は、第 7 の 名前 治世 Names Reigns reached the northern part of the island in the area now known 航海で「風下の海の彼方の世界」から 2 人の兄 オロショーパ 1160-1185 Olosohpa 1160-1185 ムォーンムェイ 1185-1210 as Sokehs. They tried to build places for worshipping their Mwoahnmwei 1185-1210 弟、オロシーパとオロショーパに引き連れられ イネネンムェイ 1210-1235 Nahnisohnsapw religious beliefs at different locations on the Inenenmwei 1210-1235 シャウテレウル たグループが現在のショケースに到来すること ムェイ・レーレ 1235-1260 Mwei Lehle 1235-1260 island (Mauricio, 1993:183-184), and they built artificial Saudeleur ソコノムェイ 1260-1285 Soakonomwei 1260-1285 によって始まる。この 2 人は、ナーンイショー 4 レイプィンレン 1285-1310 islets on a reef, that later became known as Nan Madol . The Reipwinleng 1285-1310 ンシャップ信仰（Mauricio, 1993:183-184）の祭 レイプィンラコ 1310-1335 megalithic complex was built with the assistance of the people Reipwinlako 1310-1335 セレイテンシャップ 1335-1360 Sereidensapw 1335-1360 祀場の建設を島の数ヶ所で試みた後、最終的に of Pohnpei. The four corners of Pahnkedira Islet, where the ケティパレシェット 1360-1385 Ketiparesed 1360-1385 4 ケティパレレン 1385-1411 Saudeleur’s palace was located, were constructed by four stone Ketipareleng 1385-1411 島中の人々から協力を得て、ナンマトル を造 ポーンムェイリリン 1411-1436 Pohnmweiririn 1411-1436 fitters from four districts; three from Pohnpei (Madolenihmw, り上げた。王宮のあるパーンケティラ島の 4 隅 シャウテムォイ 1436-1561 Saudemwoi 1436-1561 イショケレケル 1461-1485 Sokehs and Kitti), and one from a mythical land in the east Isokelekel 1461-1485 は、4つの国（ポーンペイ島のマトレニーム・ショ ナネセン 1485-1511 called Katau Peidak (‘Upwind Katau’). The corners were Nahlepenien 1485-1511 ケース・キチの3 国と「風上の海の彼方の世界」） ルーケン・ムェイモウル 1511-1536 Luhken Mweimour 1511-1536 named to memorialize individual districts and were magically ナールーケン・ナーンシャプェ 1536-1561 Nahluhken Nahnsapwe 1536-1561 の棟梁によって造られ、それぞれの国を記念す ナールーケン・ショウンプォン 1561-1586 linked with the fate of those districts (Bernart, 1977:27- Nahluhken Sounpwong 1561-1586 る名称が付けられた 4 隅は、各国の運命と連動 ナールーケン・ナール 1586-1611 30). Shimizu (1990:553) argues that the Saudeleur Dynasty Nahluhken Nahr 1586-1611 ルーケン・マラタ 1611-1636 Luhken Mallada 1611-1636 させられた（Bernart, 1977:27-30）。清水（1990: possessed the typical characteristics of a kingship, with a royal ルーケン・ペイトー 1636-1661 Luhken Peidoh 1636-1661 ルーケン・ウシェンタウ 1661-1686 capital situated in the center of the world, thus, reproducing Luhken Usendau 1661-1686 553）は、世界の中心にある王都は世界の構造 ルーケン・ウェイト 1686-1711 the structure of that world. This reproduction reveals that Luhken Weid 1686-1711 を再現するという王権の特徴をシャウテレウル ルーケン・ネット 1711-1736 Luhken Ned 1711-1736 the polity had a structure that was accessible to the outside ナーンマルキルーケン・ネン 1736-1761 Nahnmwarki Luhken Nen 1736-1761 王朝も備えており、シャウテレウル王朝が外部 ルーケン・ムェル 1761-1786 world; in other words, interaction occurred in both directions, Luhken Mwer 1761-1786 世界に開かれた構造を持っていたことを示すと ルーケンレン・イショ 1786-1811 Luhkenleng Iso 1786-1811 outgoing and incoming. This can be confirmed by several lines ルーケン・ケシック 1811-1836 Luhken Kesik 1811-1836 議論する。後述するように、このシャウテレウ ルーケン・キトゥ/キテウ 1836-1854 of archaeological evidence, as discussed below. Luhken Kidu or Kideu 1836-1854 ル王朝の外部世界への開放性は、考古学的証拠 ルーケン・ムェイ・ウー 1854-1855 Luhken Mwei Uh 1854-1855 ルーケン・ガル 1855-1872 Luhken Ngar 1855-1872 に符号する。 After the death of Olosihpa, Olosohpa became the first ポール 1872-1896 Paul 1872-1896 オロシーパの死後、オロショーパが初代シャ ヘゼカイヤ 1896-1898 Saudeleur chief, and ruled the island of Pohnpei (table 1). Hezekaia 1896-1898 サルモン 1898-1928 Although the reigns of the early Saudeleur chiefs were believed Salmon 1898-1928 ウテウル王になり、ナンマトルからポーンペ アレキサンダー 1928-1931 Alexander 1928-1931 to have flourished, subsequent ones were cruel and harshly モーゼス・ハドレイ 1931-1966 Moses Hadley 1931-1966 イ全島を統治する（表 1 参照）。初期のシャウ サムエル・ハドレイ 1966-1981 misruled the island. The supreme god Nahnsapwe, who was Samuel Hadley 1966-1981 テレウル王の治世は良かったが、その後の王は サルター・ハドレイ 1981-1991 imprisoned by the last Saudeleur chief, Saudemwoi, escaped Salter Hadley 1981-1991 イールテン・シルテン 1991-2004 5 Ilden Silten 1991-2004 残虐で過酷な悪政を敷くようになる。最後の王 to Katau Peidak , where he fathered a son with a local woman. コイズミ・ハドレイ 2004-2007 Koisimy Hadley 2004-2007 シャウテムォイによって牢へ囚われた島の最高 ケルペット・エーペル 2007-現在 This godly child, Isokelekel, later sailed to Pohnpei with three Kerpet Ehpel 2007-present 94 hundred and thirty-three companions and overthrew the Saudeleur polity (Hadley, 2014). 神である雷神ナーンシャペは、「風上の海の彼方の世界 5」へ逃れ、そこで地元の女 性と子供をもうける。後にこの子供イショケレケルが、333人の従者を引き連れてポー Isokelekel resided in Nan Madol and was ordained as the first Nahnmwarki, the paramount chief of the ンペイへ戻り、シャウテウル王を滅ぼすことになる（Hadley, 2014）。 Madolenihmw chiefdom, marking the beginning of the third period (The Nahnmwarki’s period). However, he イショケレケルは、ナンマトルを居城とし、ポーンペイの 3 分国の一つであるマト could not maintain the sovereignty over the whole island. His son, Nahlepenien, became the first Nahnken of レニーム国の初代最高首長ナーンマルキになり、第三の世（ナーンマルキの世）が始 Madolenihmw, the highest-ranking chief in the second ruling line, thus creating dual sacred-secular chiefly lines headed by the sacred Nahnmwarki and the secular Nahnken. Nahlepenien later moved north and established まる。しかしイショケレケルは、全島の支配を保持することができず、彼の息子のナー the Uh chiefdom, becoming its first Nahnmwarki, by separating from Madolenihmw (Hadley, 2014). In Kitti, レペニエンは第二の首長ラインの最高首長であるナーンケンとなり、聖なるナーン although there were three autonomous districts, Soukisehnleng of Onohnleng unified them all and became the マルキと世俗のナーンケンによって統括される聖俗二重の首長ラインを創るが、後 Nahnmwarki around the mid-eighteenth century after episodes of armed conflict (Riesenberg 1968:26). Around に北部に移りウー国のナーンマルキとなり、マトレニーム国から分裂する（Hadley, the same time, in Sokehs, the eastern chief, Lepen Nett, built the Nett chiefdom while the western chief, Wasahi 2014）。キチは、3 地域に分裂していたが、18 世紀頃、オノンレン地域の首長ショウ Sokehs, established the Sokehs chiefdom (Ehrlich, 1978:157; Riesenberg, 1968:16). Thus, the island was キシェーンレンが武力抗争の後、キチ国を統一し、ナーンマルキとなる（Riesenberg, partitioned into the five present day chiefdoms by the beginning of the fourth period (The Foreigners’ period) in 1968:26）。同じ頃、ショケースでは、東部の首長レペン・ネッチがネッチ国を建国 the nineteenth century. し、西部の首長ワシャーイ・ショケースがショケース国を興す（Ehrlich, 1978:157; According to the results of recent archaeological research, eastern Micronesia was settled from the southeast Riesenberg, 1968:16）。こうして第四の世（外国人の世）が始まる 19 世紀には島が現 Solomon Islands and northern Vanuatu region by the descendants of the Lapita culture around 2,000 years ago 在の 5 首長国に分裂していた。 (Athens, 1990:29; Kirch, 2000:173-174). In Pohnpei, early settlement sites are distributed around the inter- 近年のオセアニア考古学研究の成果によると、東ミクロネシアは約 2000 年前に南 tidal zone, where mangrove forests and beaches predominate (Athens, 1981; Galipaud, 2000; Nagaoka, 2008). 東ソロモン諸島・北バヌアツ地域からラピタ人の子孫により植民されたと考えられる It is possible that sites in such littoral zones may have been stilt villages, similar to those from Melanesia, the （Athens, 1990:29, Kirch, 2000:173-174）。ポーンペイ島では、この時期の遺跡は潮間 homeland of the eastern Micronesian people (Rainbird, 2004:92-94). Since early pottery and shell artifacts 帯のマングローブ林や砂浜に分布しており（Athens, 1981; Galipaud, 2000; Nagaoka, were also excavated below islet structures at Nan Madol, it suggests that this area was inhabited prior to the construction of the megalithic site at a time when this area consisted only of sand bars and beaches (Athens, 2008）、東ミクロネシア人の故地であったメラネシアで見つかっている水上集落を形 1990; Ayres, 1993:29-30). As discussed below, the location of Nan Madol was selected possibly due to the 成していたと考えられる（Rainbird, 2004:92-94）。ナンマトル遺跡でも人工島の構造 presence of an ancestral settlement. の下層からも、初期居住期の土器や貝製品などの遺物が出土しており、巨石遺跡の 建設以前にこの地域が礁原の浅瀬か砂州だった頃に居住が開始されたことがわかって Long before megalithic construction started, small-scale construction of artificial islets began at Nan Madol いる（Athens, 1990; Ayres, 1993:29-30）。後述するように、このことは、ナンマトルの around AD 500-600 (Ayres, 1990:204) during the pre-Saudeleur period, that led to the emergence of the island- 選地をする際、先祖の初期居住地を選んだ可能性があり興味深い。 wide
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