Thus the warrior's death was that to which his life was dedicated—death at the point of the spear in open fight even where all had been completely wiped out. Puhirawaho says when Waikato fell at Matakitaki before the guns of the Ngapuhi invaders under Pomare: E pai taku mate He mate taua Kei tua a Manuka Kei roto o Kaipara Kei nga iwi e maha. I should wish to die, Fighting with my men, Beyond the shores of Manuka, In the recesses of Kaipara Against a host of enemies. Amongst some of the laments for the fallen in battle are to be found words which refer to the gun of the European. It would be an excellent thing if someone collected these references as no one has yet examined with any care the extent to which the Maori customs in war were affected by the introduction of firearms, and the fear and trembling which they inspired amongst the tribes, when they first appeared. Next we have laments for the man killed by treachery or murder. The Maori always knew how to distinguish clearly between death from an enemy war party or death in open attack, and death by treachery. In his opinion, the last named was the worst form of death; it caused the greatest heart burning and aroused his blood with the determination to exact payment. There are also the deaths at the hands of a war party which are not classed as murders although only a single individual or a small party was involved. This is expressed in the proverbial saying He maroro kokoti ihu waka—a flying fish crossing the bow of the canoe. News is received that a large war party is on the march and a single man or small party elects to run the risk of crossing its track only to be trampled beneath its feet. In the preceding paragraphs some mention has already been made of killing by treachery. Here are other examples: Wharerakau for her murdered husband, Poututerangi: Tenei tata tonu kei te huka o te kaka Kiia ai pakura, e ora i te wareware. The cause of death is not far away; It is just as near as the hem of the garment As is said of the pakura (pukeko) who barely escaped death in this way. A death which must be avenged, however long this might take: E kore ra e houa i te po wananga I te pitau tutu, i te kowhai ka ngaora. The death will not be atoned for in the darksom night Or when the tutu sends up its tender shoots Or the kowhai bursts into flower. Death by treachery was not considered to be a noble death. Hone Rongomaitu says of his son Taneuarangi, murdered by Ngati-ira in the Tapuwaeroa valley: He mate kuare noa Te mate a te hoa He uri mate kuare No te whakaware nui a Whenua I te Ra-Kungia, te Moana Waipu I te mate kai-kino, i te Ratorua. An ignoble death, indeed, is thine, o son, But quite befitting your ill-fated descent From the victims of the great treachery of Whena Which led to the fights at Te Ra-Kungia and Te Moana Waipu And the shocking death at Ratorua. From Hawaiki comes the story of the great treachery of Whena, by whom were killed the children of Uenuku, whose payment of the account is referred to in this lament. This manner of death—murder—was contrived by deceit so that the victims were caught off their guard. Thus Te Maunu, a chief of Ngatimaru, was trapped when he and his son Ngahua were killed at sea. Ngapuhi at first showed themselves quite friendly. One day Te Maunu and his friends visited their camp. Ngapuhi persuaded Te Maunu and some of his people, amongst whom was his son Ngahua, to go out fishing with them in their canoe in order that they might be shown the best fishing grounds. Once out at sea, Ngapuhi killed them all. On the return, Kahukaka learned of the murder and there-upon composed this tangi: