C-17with a terrifying whistle, kept dropping everywhere from the sky, about huge waves from theocean that climbed deeply into the land, and about the many years of decay, coldness, rain,floods, hunger, illness, and death which came afterwards.There is a unique monument of these terrifying events left in New Zealand until now.This is the name of the small township "Mataura", which is an ancient Maori equivalent tothe present term "UFO". Thus, Mataura is probably the only township in the world whosename has such unconventional meaning and origin.Stories similar to that described above are still told by descendants of Maori warriorsfrom the Mataura village. The author prepared a VHS video-recording of the content of thismyth as described by Mr Allan Chittock (Waikoikoi, 5 R.D., Gore, New Zealand). TheMataura legends are only a small example of the oral Maori tradition concerning "Nga Ahi oTamaatea", i.e. legendary fires which in New Zealand written folklore are better knownunder their English name of the "Fires of Tamaatea". The main hero in all of them is amythical commander "Tamaatea", sometimes also called "Tamau". He originated fromstars, but frequently visited Earth in his discoidal spaceship called "Mata-ura" or "Mataaho".An interesting result gives the linguistic analysis of the name "Tamaatea". "Ta" in theMaori language could mean "a powerful blow able to smash someone's head", "ma" means"in consequence of something", whereas "atea" means "space", or "the personified form ofspace". Thus the Maori meaning of the name "Ta-ma-atea" could be interpreted as "thepowerful from space", or "the space being whose power could blow your head off". Thename of his spaceship's comprises the meanings: "mata" = star or any celestial object, alsoface, appearance; "ura" = glow, gleam; "aho" = radiant light. Thus terms "mata-ura" and"mata-aho" can be interpreted as "the object or disk that glows with radiant light" or, as wewould express it presently, a "UFO". The information which constitutes the main motive forall legends on the Fires of Tamaatea states that a huge vehicle of "sons-of-sky"commanded by Tamau exploded in ancient times, spreading the fires, destruction anddeath that affected everything in New Zealand. The first of these legends the author heardshortly after he took up his position of Polytechnic tutor in Invercargill in 1983. Thedescription which follows is not an exact repetition of the content of this legend originallyheard, but it was obtained by merging together a number of versions that the author haslearned over the years.Not far from Invercargill there is an island presently called Stewart Island. Once upona time, when this island was still called "Te-Puka-o-te-waka-o-Maui", a Maori lady ofastonishing beauty was living on it. (Herries Beattie in his book [1C1] entitled, "Moriori: TheMorioris of the South Island" {Otago Daily Times and Witness Newspapers Co., Ltd.,Dunedin 1941, page 10}, explains that the name "Te-Puka-o-te-waka-o-Maui" in Maorilanguage means "the anchor stone of the canoe of Maui". This name refers to the shape ofthe South Island of New Zealand, which looks like a canoe, while Stewart Island placednear the front of it looks like an anchor stone for this canoe. It is interesting that theseshapes can only be perceived when one sees New Zealand from space.) Her beauty wasso dazzling that the "sons-of-sky" who lived on stars and observed everything as ithappened on Earth, could not take their eyes off her. Their commander, a powerful Tamau,fell deeply in love with her and began to visit her regularly in his glowing spaceship.However, as is usual in life, something stood in the path of complete happiness of thecouple. The obstacle was the jealous husband of the beautiful lady, who, predicting thesubsequent arrival of "sons-of-sky" took his wife to the Mainland (i.e. the South Island ofNew Zealand) and hid her in a cave. When the Tamau descended to Earth and learnt thathis loved one had been taken away, he erupted into anger and ordered a chase. Hisspaceship flew eastward to the Mataura village, scanning the population for his lady whomhe could not find there. When, in further chase, his spaceship reached the slopes of the hilllater called Pukeruau, he realized that his search was fruitless. The anger of defeat and thethirst of revenge were so powerful that the commander blushed with rage and mortification,igniting the whole sky with his mystic fires. The island was thereafter called by Maoris as
C-18"Te Ura-a-Te Raki-Tamau", which can be translated as "The sky blushed by Tamau".Eventually this long name was shortened to "Raki-ura" (meaning the "glowing sky"). Afterwhite settlers arrived in New Zealand in the 19th century, this Maori name was changedagain into the present "Stewart Island". Of course, re-naming the island also resulted in thegradual forgetting of the old legends that explained the original name.Maori folklore is enormously rich in legends which can be directly linked withextraterrestrials. Numerous myths describe various Maori heros who were invited intovehicles which currently could be interpreted as spaceships or UFOs, completed longjourneys sometimes visiting different worlds, looked at our planet or New Zealand fromspace, described various devices which resemble contemporary screens, holograms, orcomputers; and much more. To give an example of the extraterrestrial link to Maori folklore,important officials used to decorate their faces with a distinctive tattoo called "Moko", whichlooked like exaggerated wrinkles of an aged person. When the author inquired about theorigin of this tattoo, he received an explanation as follows. "In ancient times Maori tribeswere frequently visited by sons-of-sky (extraterrestrial beings), the facial skin of which had anatural pattern looking like a Moko. To honour their wisdom and supernatural powers, themost meritious of Maori leaders were allowed to also cover their faces with a tattoo thatresembled the pattern from faces of these extraterrestrial visitors." Due to this explanation,apart from the tattoo name, the term "moko" could also be interpreted as meaning "carriedor brought by extraterrestrial beings". At this point it should be mentioned, that similarly tosome European languages (e.g. English) Maori language uses reduplication of a word toreinforce or increase a given meaning. The reduplication of the term "moko" appears inMaori folklore in a very negative content which bares some significance for this monograph.This is because it is used as a component of the name for the Maori god of death called"Moko-moko" and symbolized by a lizard that eats people's internal organs. It is at leastunusual that the Maori folklore has two gods of death. One of them, female called "Hinenui-o-Te-Po"(which literally means "the great lady of the darkness") is the major goddess ofdeath, responsible for all possible manners of departing from this world. But Mokomoko isthe special god causing a distinctive kind of death that our medicine could diagnose as thatfrom radiation illness. People destroyed by the god Mokomoko experienced thedisintegration of internal organs, the gradual eating up of their bodies from inward-outward,etc. It is also interesting that the god Mokomoko is frequently mentioned in relationship withthe Tapanui Crater - examples are described in subsection C9. Therefore it can bereasoned that Mokomoko was a folk symbol expressing the horrifying radiation-relatedillnesses brought to Maori people by extraterrestrial beings.At this point it is worth mentioning that the author's research on the Tapanuiexplosion shone a new light onto Maori oral tradition. This is because the discovery of theTapanui Crater confirms legends' reliability as the source of valuable historic information.Furthermore, the Tapanui explosion places Maori myths in real time (i.e. the establishing ofthe exact date of the Tapanui explosion allows also for the precise dating of some otherhistorical events and personalities which Maori legends mention in connection with thisexplosion). Finally, the author's interpretations of various expressions, names, and termsused in Maori mythology opens the way for re-evaluating their scientific merit. The authorhopes that the publishing of this monograph will encourage some other investigators,having better financial backup, to verify his findings through the completion of the thoroughanalysis of the content of Maori legends.The important attribute of almost all Maori legends concerning the Fires of Tamaateais that they describe the same terrifying event, observed with eyes of ever changingwitnesses. Thus these legends seem to represent eye witness descriptions of thespacecraft that caused the Tapanui explosion. By coincidence, when the author heard thefirst legend, he was working on a theory of a spaceship propelled by a pulsating magneticfield, which he calls a "Magnocraft" (see Figure F2). At that time he was preparing forpublication the improved version of his formal proof stating that "UFOs are already
- Page 1 and 2: Proof Copy ([5e/3] reformatted to P
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- Page 27 and 28: C-22comparative data which reflects
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E-68is directed towards the magneti
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F-70publication of this design and
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F-72can be built, each type taking
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F-74sites an explosive growth of mu
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F-76F4. Explosion sites of the Magn
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F-78- Deficiency of some sensitive
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F-80(a)…(b)…(c)Fig. F2. The des
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F-82Fig. F4. The explanation for a
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G-84The formal proof that "UFOs are
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G-86civilization(s) sending UFOs mu
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G-88the close proximity of the Tapa
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G-90(c)(d)Fig. G1. Two photographs
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G-92(a)(c)(b)(d)(e)Fig. G3. A spher
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G-94(a)(b)(c)(d)Fig. G5. Pulsating
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G-96(a)(b)(c)(d)(e)Fig. G7. Smooth,
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G-98(a)(b)(c)(d)Fig. G9. Photograph
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H-100#6. The Tapanui Crater is orie
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I-102Chapter I:MORAL ACCENTUATION O
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J-104explosion energy carrier would
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J-106detonation a number of appropr
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J-108resembled "china stones" from
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K-110Chapter K:AROUND 13 500 YEARS-
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K-112civilisation were prepared for
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L-114Chapter L:STILL ANOTHER UFO EX
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L-116Coincidentally, the author had
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M-118in section D3). This in turn h
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N-120Chapter N:TWELVE TRUTHS ABOUT
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N-122only factors which may cause t
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N-124ones who stand by truth and th
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O-126Chapter O:ACADEMIC ASPECTS OF
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O-128Galactic field, thus producing
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O-130specifically what was wrong wi
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O-132moral field causes that we acc
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O-134white glowing balls of playful
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O-136brought disgrace to that unive
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O-138the Polish language only, whic
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O-140occupation of Earth, and then
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O-142in a few years of time, when t
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O-144and both these matters were se
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O-146today. We need to realize this
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O-148Of course, the above history i
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O-150two kinds of resource publicat
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R-152Chapter R:AT THE END OF THIS M
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R-154forget that such paid scientis
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S-156Chapter S:REFERENCES COMPLEMEN
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S-158[7/2] Giordano D. and Pajak J.
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T-160Magnocraft exploded over New Z
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Z-162Appendix Z:Directions for gett
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Z-164Fig. Z1. The most educational