@article{oai:minpaku.repo.nii.ac.jp:00004543,
 author = {友枝, 啓泰 and Tomoeda, Hiroyasu},
 issue = {1},
 journal = {国立民族学博物館研究報告, Bulletin of the National Museum of Ethnology},
 month = {Mar},
 note = {In the southern part of the Central Andes there are numerous
versions of a popular fox-tale, in which the fox hero travels to the
heavens and crashes to the ground on his return. Some versions
end with the origin of cultivated plants which spill from the stomach
of the gluttonous hero who devoured them at a celestial banquet.
Dispersion after disjunction (high/low) is an invariant feature
which characterizes story-formation (combination and functioning
of tale elements) of all the versions. And this pattern recurs in
the cortamonte,o ne of the popular carnival activities in the northern
part of the Central Andes. In this activity numerous participants
in the festival fell a tall tree erected in an open square (disjunction)
and rush to possess the objects with which it was decorated
(dispersion).
Although information on the magico-religious motive or symbolic
meaning of the Andean cortamonteis lacking, its formation is quasiidentical
with the story of some upper Amazonian (montana) myths,
which relate that humans obtained various cultivated plants from
the fruits of an original tree which they had felled. Andean
fox-tales and the Amazonian myths thus coincide in their message
and pattern.
The Amazonian myths treat not only cultivated plants but also
human mortality, which originates as if it were forced on those who
"Chiwaco the Liar
," a transformation of the fox-tale.
In these versions the thrush hero, acting as spiteful mediator
between the celestial God and terrestial humans, is the source of
various aspects of human life, such as agriculture, herding, or
cooking and eating. Here, man's mortality is treated indirectly
or in a reduce of form because human beings are forced to labor
hard to obtain foodstuffs and their teeth, which wear-out, represent
man's mortality.
When man participates actively in the origin process of cultivated
plants, as in the Amazonian cases, he experiences death
simultaneously. Participating passively in the same process only as
the recipient of messages from the God, as in the chiwaco-tale,
lessens his mortal experiences to a degree of labor and pains, which
gives a certain negative value to the plants derived. When he does
not participate in the process, as in the fox-tale, only the dispersive
aspect of the origin process remains constant and seems to be
stressed.
Our final observation on an Andean children's play, sachatiray
(cutting tree), validates these arguments.
felled the miraculous tree. In the Central Andes the message of
this simultaneous origin of cultivated plants and man's mortality is
transmitted in a more attenuated form by another popular tale,},
 pages = {240--300},
 title = {中央アンデスの民話とアマゾンの神話 : 栽培植物・労働・死の起源},
 volume = {5},
 year = {1980},
 yomi = {トモエダ, ヒロヤス}
}