Nahnsapwe, the god of thunder, belonged to the Dipwinpanmei and dwelt in the Second Heaven. The thunder god is significant for the part he plays in Pohnpeian myth. He took a human wife and bore a son, who liberated Pohnpei from the oppressive Saudeleur Dynasty. Nahnsapwe was also the highest of the primary gods and consequently the primary object of worship, though the clan spirits were also worshipped to some degree. Pohnpeians made their wishes known to the gods through prayers, which were routed to the unnamed supreme deity in the Third Heaven. Loyal worshippers were rewarded for their devotion. Sometimes, the gods would even appear to mortals in the form of fire. When descending to earth to commune with mortals, the gods would rest briefly in an intermediate dimension called Langapap.

Pohnpei’s cosmology included three worlds or heavens in addition to the real world. Regardless of the nature of their lives or deaths, all the ghosts of the dead initially congregated in the First Heaven, or Underworld. While residing there, the spirits of the dead were permitted to appear to living relatives, communicate with sorcerers, or possess the living. The possessed would often adopt the characteristics of the possessor, speaking in his or her voice or acting in a wild and frightening manner. From there, the spirits would attempt to cross Kankapir, the Twisting Bridge. Each would stand upon the bridge and demonstrate his singing skills. If he could sing well, he would be allowed to cross into the Third Heaven and join the high gods. But if his singing ability was unsatisfying, the bridge would twist beneath him and cast him down into the abyss below. This eternal void was called Pweliko, the Second Heaven.

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OTHER HIGH GODS 

There was also Sangoro from the foreign clan, Olapad from the Creature Clan, Luk (the lord of Dipwinluk), Lukeised  (Lord of the Sea), Nanisopau (which may or may not be an alternate name for Sangoro), Lukalapalap (The Great Lord), Inas (Living Mother) from the Sounkawad, Limodalang (Female Sitting in Heaven) from the Great Clan, and Isokaniki (Lord Steward).

THE PRIESTHOOD

The structure of the human priesthood was first formed in Kitti and then adopted by nearby Madolenihmw. According to this system, there were two levels of priests; the high priests and a lesser division (Laiap), who played the part of servants for the higher order. The Master in Onolang was responsible for organizing the ceremonies and leading the high priests. Nahnsapwe would communicate any dissatisfaction in the activities of the priests by creating heavy thunder and lightening.

• Text by Alex Zuccarelli 2003.
• Image/Photo Credits: All photos, images and maps property of Alex Zuccarelli.

 Primary Sources

• Ashby, Gene
  1993. Pohnpei: Island Argosy. Rainy Day Press: Eugene.
• Bernart, Luelen, John L. Fischer, Saul H. Riesenberg and Marjorie G. Whiting, translators and editors
  1977. The Book of Luelen. National University Press: Canberra.
• Colletta, Nat J.
  1980. American Schools for the Natives of Ponape. East-West Center: Honolulu.
• Hanlon, David
  1987. Upon a Stone Altar. University of Hawaii Press: Honolulu.
• Hezel, Francis X.
  1983. First Taint of Civilization: A History of the Caroline and Marshall Islands in Pre-Colonial Days 1521-1885. University of Hawaii Press: Honolulu.
• O’Connell, James F., Saul H. Riesenberg, Ed. 
  1972.  A Residence of Eleven Years in New Holland and the Caroline Islands (1820’s). Australian National University Press, Canberra
• Ward, Martha C.
  1989. Nest in the Wind: Adventures in Anthropology on a Tropical Island. Waveland Press, Inc., Prospect Heights.