(and it takes a long time, as I well do know, having tried it) the fire was raked out and the charred surface of the wood chipped with stone toki. This done, the fire was again kindled, and the process was repeated, charring with fire and chipping off, for day after day until the front scarf was considered deep enough. The back scarf was taken out in a similar manner, the work being continued, of course, until the tree fell. Certain charms repeated were believed to be of great assistance in this labour. A member of the Ngati-Raukawa Tribe, Tamati Ranapiri, of O-hau, informed me that the tarawaha (scarf) was cut out on that side of the tree facing the wind. Presumably this would be the back scarf, so that the work would be assisted by the wind. His words were, “Ka tuwhera te tarawaha ki te mata o te hau.” He used the word karo to describe the chipping-out process. Ngati-Awa use the term patoto to indicate the “bashing” process with the heavy stone axes. No level cut could be made in the trunk with an ordinary adze like toki, but it was often used for chipping off the charred inner surface (konga or panga ahi) after the fire was raked out, and for chipping off splinters on the face of the scarf. On an islet in the Wai-kare-iti Lake stands a totara tree which some old neolith started in to fell in days gone by, but only cut in the fron scarf about 5in. or 6in. From the top to the bottom of the scarf is about 30in. space. The two grooves had been made and the timber between split out. The marks of the stone tools are plainly seen on the heart-wood, but at the edges the sap-wood and bark have grown over the wound. Old Pio, of Ngati-Awa, had his little say on this subject: “Te putake o te waka. Ko Tane te rakau, e tu nei i te ngaherehere. Ka tirohia, pae rua ranei, pae toru ranei. Ka mea te iwi Maori me tua hei waka. Ka hui te iwi ki te tua. Te toki, he toki kohatu. Te rua o nga toki, he ahi. Ka ki te tangata—me noho tonu i te taha o te ahi, i te take o te rakau, i tetehi taha o te rakau, i te imu whakahinga. Ka patoto te toki kohatu, ka ka te ahi ki te wahi e patotia ana e te toki kohatu, ka hinga, ka tareia, ka oti, ka whai waka.” (The origin of the canoe. The tree standing in the forest is Tane. It is examined, and may be two pae [fathoms] or three [in circumference]. The Maori people propose to fell it and make a canoe. The people assemble to fell it. The axe [used] is a stone axe. Another axe [used] is fire. A person says, “Remain by the side of the fire at the base of the tree, on one side of it, at the imu whakahinga.” The stone axe dashes against the trunk. Fire is kindled at the place beaten by the stone axe. At length the tree falls, it is shaped, and finished, [the people become] canoe-possessed, &c., &c.).