This one really
does not cut it. Matching surfaces have matching irregularities and there is no
overlapping of blocks to provide strengthening.
Like the Giants Walkway in Ireland, it merely looks like it should have
been manmade.
Those following
my blog understand that the global Atlantean Age had ample time to place
exactly this type of megalithic complex on every promising location as well as
a trade factory. A megalithic structure
should exist here and in Australia as well.
What did not
happen anywhere, is Atlantean colonization similar to our recent experience. Thus we do have evidence that is unlinked to
local populations per se. After all, all
this global stone work had an early genesis somewhere. It was a trade culture similar to British
imperialism for exactly the same reason.
Trade routes and novel trade goods needed to be created and this meant a
large cultural structure for the traders there.
Yet knowing that
they have to exist here also does not make a given structure proof. It just shapes the questions for the trowel.
Kaimanawa wall -
New Zealand
Near Lake Taupo in New Zealand is an enigmatic wall
called the Kaimanawa wall. It faces north and consists of smooth, megalithic
stone blocks with symmetrical corners. The blocks form perfectly together
and are completely flat at the end. They also go upwards and backwards in
blocks and levels. Many hypotheses flourish concerning the origins of its
stone blocks, in particular, whether the structure is man-made or a unique
natural formation.
The controversial wall became a topic for debate in
the early 1990s with Barry Brailsford’s publication of an article in the New
Zealand Listener called “Megalith Mystery: Are giant stones in the Kaimanawa
Forest Park evidence of an ancient New Zealand culture?".
According to the article, the stone wall is at least
2000 years old and was created by the first settlers of New Zealand, the
Waitaha, who were subsequently nearly exterminated by the Maoris, who arrived
only 800 years ago. (Or perhaps by people who were here before the
Waitaha).
Furthermore, Brailsford maintains that the wall
could link New Zealand with Egypt, South America, and other ancient
civilisations. He lists twelve pieces of evidence for its construction,
for example, the fact that the visible stones in the front are a uniform 1.9
metres wide by 1.6 metres tall, and one metre wide (deep). However,
politically, the view that civilizations existed in New Zealand before the
Maori culture is not very popular with the local Maori people, the Department
of Conservation archaeologists and geologists and to just about every political
party in New Zealand, and the media attention following the publication of the
article led to a complete ban on the area.
New Zealand archaeologists and anthropologists,
naturally enough, were not anxious to drastically revise their fundamental
paradigm assigning the discovery and colonization of New Zealand to the Maori
and ordered an investigation to be carried out on the rocks. The
conclusion made by the commissioned Geologists was that the wall is an outcrop
of a large ignimbrite, a natural formation, created about 330,000 years ago.
They claim that the block shapes were produced by
fractures in the rock when the hot ignimbrite cooled. Displacement of the rocks
may also be attributed to earthquakes, volcanic eruptions, and other natural
events. The official line is that the Kaimanawa wall has been proclaimed a
"natural rock formation". But sceptics remain unpersuaded and many
believe that archaeologists and political figures are biased in their
investigations and not willing to revise old paradigms.
A convincing explanation supported by evidence-based
proof on either side of the argument has yet to be seen, but the controversy
surrounding the Kaimanawa wall does raise important questions about how willing
people really are to investigate the true origins of man and its early
civilizations.
http://skeptics.org.nz/SK:VIEWARTICLE::91
The media love to
manufacture a mystery, and the Kaimanawa Wall is a great example of this. Watch
closely, as a perfectly natural rock formation becomes a megalithic
structure...
Neville A. Ritchie
In the 4 May 1996 issue
of the NZ Listener, an article titled "Megalith Mystery: Are
giant stones in the Kaimanawa Forest Park evidence of an ancient New Zealand
culture?" (Chapple 1996:28-29) appeared. It centred on Barry Brailsford's
contention that the "Kaimanawa wall" was "the best (physical)
evidence so far" of the pre-Maori "Waitaha nation" which he
alleges flourished in New Zealand over 2,000 years ago. Shortly thereafter I
was telephoned by Jim Mora of TV1 and asked to give a "traditional
archaeological perspective" on the matter as part of an item on the Holmes
Show arising from Brailsford's contentions about the "wall".
That phone call was the
beginning of an amazing media frenzy which lasted for about a fortnight. The
Department's Taupo and Tongariro based field staff and I received over 100
phone calls about the "wall", in addition to being asked to
participate in several national and regional radio interviews (including three
from Australia) and to appear on TV1 and TV3 news. During this time (mid May
1996) the "wall" was a major topic on talk-back radio. The issue drew
a range of views right across the spectrum.
Until the late 1980s,
Brailsford, then a Canterbury-based archaeologist and historian, supported the
generally accepted view that New Zealand was first colonised about 1,000 years
ago via a series of Polynesian canoe landings. He published two popular books, The
Tattooed Land (1980) and Greenstone Trails (1983),
which helped him gain an MBE for services to Maori scholarship. These books did
not challenge the conventional theories of New Zealand's first settlement based
principally on historical and archaeological evidence, and to a lesser extent
on Maori traditions. However, in the interim, Brailsford, at the invitation of
some South Island Maori elders, has gone on to publish two
further books, Song of the Waitaha (1994) and Song of
the Stone (1995), and further books of a similar ilk are in the
offing. These latter books, according to Brailsford, are based on "ancient
knowledge given direction by his words". They tell of "a Waitaha
nation" -- by Brailsford's reckoning some 200 tribes reputed to
have settled in New Zealand 2,000 years ago, only to be obliterated some
700-800 years ago by the arrival of a warrior culture. Incidentally,
Brailsford, in part, equates the Waitaha with the "moa hunters", a
term widely used in the past to describe the earliest Polynesian settlers in
New Zealand, but puts their arrival back at least another 1,000 years.
Criticism of Brailsford
has revolved around his lack of evidence, beyond quotations from a few elders
who claim Waitaha descent and recite a genealogy going back 70 generations,
rather than the record of 40 generations or so claimed in most Maori accounts.
He has continued to assert that certain hard evidence does exist, unrecognised,
such as stone altars reworked from natural forms, "some of them over 100
feet tall". Others see them as natural formations (Chapple ibid.).
But the Kaimanawa wall,
according to Brailsford, is the real clincher, "the best evidence so
far", of a pre-Maori civilisation in New Zealand, partly because "in
terms of Maori culture, there is nothing like it [in New Zealand]"
(Brailsford quoted in Chapple 1996:29). From his observations, he contended the
wall was too old to be European, and the style was not Maori.
Not surprisingly,
Brailsford's assertions, publicised for the first time in highly accessible
national media (the Listener and theHolmes Show),
sparked considerable public interest, with attention focused on the age of the
"wall", whether it was built or natural, and the possibility of a
major re-write of the history of human settlement in New Zealand.
The Site
The "wall" is
located at the toe of a relatively steep spur on the south side of Clements
Mill Road within the Kaimanawa Forest Park (NZMS 260 map sheet U19 Kaimanawa,
GR 864457). It is almost at road level and about seven metres back from the
road, being visible without leaving one's car.
The ignimbrite outcrop
of which the "wall" forms part is covered with soil composed of a
clay-coloured ash and fine pumice overlain by 30cm or more of humus. The
composition and depth of the overburden was determined from the soil
composition evident in a single small test pit excavated on the upper slopes of
the spur. Without recourse to extensive testing, the average depth of the
soil-ash-pumice appears to be about one metre. Nearby road cuttings have
exposures, up to four metres thick, of layered pumice deposits from the AD 185
Taupo eruption. Therefore some form of preferential non deposition or erosion
process, probably attributable to local topography and the steepness of the
spur, has resulted in the relatively thin soil-pumice veneer over the outcrop.
The test pit in front of the wall revealed a similar clayey pumice soil. A
large red beech (Nothofagus fusca), estimated to be at least 70 years
old, is growing on the outcrop immediately above the "wall". Its
roots have caused some displacement of the blocks which make up the
"wall".
Research, Inspection and Assessment
Following the request
from TV1, I checked out available geological literature on the area,
particularly with regard to ignimbrite and the nature of jointing in the rock,
and researched past human activity in the area, in both pre-European and more
recent times. As a first step in the process, the possibility that the
"wall" was in any way connected with the nearby site of Clements's
sawmill had to be eliminated. The mill was established in 1937 by Jack
Clements, a timberyard owner in Hamilton, and closed in 1963.
I first examined the
"wall" on 7 May 1996, accompanied by Owen Wilkes (now with DoC
Historic Resources in Hamilton), several Tongariro Conservancy field staff, and
the TV1 news crew. Anticipating meeting only with Barry Brailsford, David
Childress and the NZ Archaeological Association's Taupo filekeeper, Perry
Fletcher, at the site, we were surprised to find about 30 people gathered
there. It soon became apparent that many of those present, following the media
publicity, had come to see the "wall" with their own eyes. At times
it was difficult to see the rock for the people milling in front of it.
I conducted a bit of a
straw poll among those present -- about 50% believed the feature was
a wall or were unsure because "they couldn't see how nature could create
such perfect blocks" (symmetrical fractures).
The size of the
"wall" varies depending on how one measures it. Brailsford (quoted in
the Listener article) states that the four visible stones in
the front were a uniform 1.9 metres wide by 1.6m tall, and one metre wide
[deep]. "In one place you can insert an arm into a root-ridden cavity and
feel the back face and the front face of the next tier". Brailsford
surmised, based on surface probing, that the wall was part of a stepped
pyramid-like structure made of cuboid blocks stepping back up the hillside. He
contends the "blocks" are evident (by probing) to a height of 6-7m
above the base of the wall (i.e., the structure is at least 4-5 blocks high).
When I first saw the
formation, I had no doubt that the "wall" was a small portion of a
natural ignimbrite outcrop based on its general configuration and size,
although I would be the first to agree that the remarkable symmetry of the
blocks exposed at ground level at the front of the outcrop looked very
wall-like at first glance, especially when the jointing pattern was obscured,
as it was initially, by ferns, mosses and other vegetation.
However, it didn't stand
scrutiny. Close inspection immediately revealed several natural features such
as perfectly matching micro-irregularities along the joints. In most instances,
it was obvious (without recourse to measuring) that most of the fracture planes
between the blocks were neither straight nor truly horizontal or perpendicular.
In other words, the "blocks" which make up the supposed wall were not
regular in size, nor perfectly worked building blocks as Brailsford implied
(measurements taken by Owen Wilkes confirm the discrepancies).
On the contrary, the
formation overall not only looked natural, there was nothing to suggest it had
been modified, that the stone was stacked (with one exception the joints are
not staggered) or that it had been used for any human purpose such as a
platform, altar, retaining wall or loading ramp.
A Geologist's Opinion
Because the issue was
unlikely to settle down or be resolved to most people's satisfaction without
further research, Dr Peter Wood, a geologist with a specialist knowledge of
local ignimbrites employed by the Institute of Geological and Nuclear Sciences
at Wairakei, was commissioned by the Department of Conservation's Tongariro
Conservancy to give an independent professional opinion on the
"wall". By the time Dr Wood visited the site on Monday 13 May, a much
larger area of the outcrop had been exposed through an illicit excavation in
front of the formation by persons unknown during the weekend. I quote from his
report (Wood 1996):
In my opinion the
so-called "Kaimanawa Wall" in the Kaimanawa Forest Park is a natural
rock formation. It is an outcrop of jointed Rangitaiki ignimbrite, a 330,000
year old volcanic rock that is common in the Taupo Volcanic Zone.
The regular block shapes
are produced by natural fractures in the rock. These fractures (joints) were
initially produced when the hot ignimbrite cooled and contracted after it had
flowed into place during the eruption. Near vertical and horizontal joints are
common in welded ignimbrites of this type. The forces of erosion, gravity,
earthquakes and tree growth (roots) probably have all contributed to the
movement and displacement of the blocks over time.
The apparent regularity
and "artificial" aspect of the jointing is spurious. Most of the joints
are not cuboidal. The eye is deceived mainly by one prominent horizontal joint
which can be traced almost continuously along the outcrop into an area
(recently excavated) where it is but one of an interlocking series of irregular
joints. Even where the joints are most "block-like", detailed
inspection of the joint surfaces showed they were natural, with small matching
irregularities in opposing surfaces which would not be produced by artificial
block laying.
Previous Reports and Events Involving the "Wall"
Despite the publicity
Brailsford's recent claims about the "wall" have engendered, it has
been the subject of at least one earlier non-conventional investigation. In
1990 Bruce Cathie, a former Air New Zealand pilot who uses mathematical calculations
to explain UFO phenomena and the relationship of ancient sites (e.g. Stonehenge
and the Great Pyramid) and world-wide cosmic energy grids, contacted Perry
Fletcher after being shown photographs of the wall (Fletcher 1990). Cathie is
the author of several books on harmonics and related topics. According to
Fletcher (ibid.), Cathie checked the location of the "wall" (grid
co-ordinates N103 650056) against his grid system and concluded "that the
place had significance, and was of a much older time than that of any known
civilisations". Further discussion of Cathie's contentions are beyond the
scope of this paper.
Conclusions
The conclusions of the
Department of Conservation investigation into the "Kaimanawa Wall"
are straightforward and unambiguous. The "wall", despite its
remarkable symmetry at first glance, is a small part of a large ignimbrite
outcrop created some 330,000 years ago. It is not a megalith. Neither the
"wall" nor its parent outcrop appear to have been modified by human
activity, but the possibility that some loose blocks have been removed from the
front of the "wall section" (most likely in European times) cannot be
totally ruled out. The "wall" is not a unique natural feature.
Similar block-like jointing patterns are known to exist in other ignimbrite
outcrops in the Kaimanawa-Taupo region.
Despite contentions by
some visitors that the "wall" is aligned directly north-south, and
therefore its orientation is or must be significant, accurate measurements
revealed that it is orientated in a general east-west direction (trending 93 to
98 degrees true), making the face about five degrees off true north. While some
might invoke divine providence to account for its position and general
alignment, the more prosaic scientific explanation is that the proximity of the
"wall-face" to true north is a coincidence, the result of natural
processes (outlined earlier) and the topography which existed when the
ignimbrite outcrop was formed.
The "stepped
pyramid' form of the structure which Brailsford deduced from probing merely
reflects the natural steep ridge-like profile of the outcrop (as far as could
be ascertained without extensive excavation). It is broad at the base and
narrows towards the top of the spur.
Brailsford's original
contention that the formation is part of a pyramidal structure is wishful
thinking based on surmise and spurious interpretation of the physical evidence.
His contentions that it was built by the Waitaha (pre-Maori settlers) by some
sophisticated and lost means of conveyance and construction are just right off
the wall. There is no evidence at this location, nor any substantive
archaeological evidence elsewhere in New Zealand, that the country was settled
by anyone other than the Polynesian antecedents of the Maori about 1000 years
ago.
In media statements,
representatives of Tuwharetoa, the tangata whenua, stated they had "strong
oral traditions" associated with the place. Such places are called kohatu.
They refused to reveal more.
The public debate
engendered by the "wall" resulted in the widest range of views being
expressed publicly. Many (including a few Maori) were adamant or hopeful that
the "wall" was evidence that an earlier people (i.e. non-Maori)
settled these islands first. At the other end of the spectrum, the rock
formation is regarded by some (of New Age persuasion) as a "power
node" or special place in a greater universe.
As in other instances
where maverick researchers have suddenly burst into print with extreme or
poorly researched claims, the Kaimanawa wall incident highlighted a number of
difficulties which arise for scientists when they are expected to draw quick
and under-researched conclusions on the spot for the media. Likewise, the
presence of the public before a scientific assessment has been satisfactorily
concluded (or started in this case) is also an added pressure most scientists
can do without. Laypeople can get the wrong idea about removing overlying
vegetation, sampling, test pitting or similar activities which are often
perceived as destructive. The tangata whenua's expressed disapproval of any
further excavation would have been a major constraint in this case if it had
not been possible to confirm or refute Brailsford's contentions without more
extensive subsurface testing. However, one remains optimistic that had more
subsurface investigations been deemed necessary to resolve the matter, the
tangata whenua following further explanation and discussion about the
situation, would have approved such actions as were required to set the record
straight.
The Kaimanawa Wall
incident is a classic example of a modern media "beat up". The story
had the right ingredients: a maverick researcher challenging conventional
theories (in this case, the time and source of the first human settlement of
New Zealand) with a claim that he had at last found something (the
"wall") which was proof positive of the settlement of New Zealand
(and by implication the Pacific) by a pre-Maori people. With this inbuilt
element of controversy, it didn't matter to the media whether it was a wall or
not, it was just great "public interest" material for selling
newspapers or attracting viewers. Within the space of a couple of days it was a
major news story. The Department of Conservation was inundated with calls.
However, once we obtained independent corroboration, media interest waned
rapidly. In general most media didn't even bother to report the outcome.
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