All ye fluttering clouds, All ye clouds, cherish the fields, All ye lightnings and thunders, rainbows and cloud-peoples, Come and labour for us. This song is repeated again and again without change of motif--it is a conjuration in the form of a song. The snake society of the Hopi, to which we have already referred, has a similar song, which it sings with musical accompaniment. It runs as follows:-- Oh, snake society of the North, come and labour for us, Snake society of the South, of the West, snake society of the Zenith and of the Nadir, Come hither and labour for us. The fact that the snake societies of the Zenith and Nadir are invoked makes it clear that this song is not, as it were, an appeal addressed to other societies of human beings. There are, of course, none such at the Zenith or the Nadir. The song is obviously directed to a demon society conceived as similar to human cult associations. It petitions for assistance in the preparation of the field and for a successful harvest. The repetitions in such cases as these are always due to the fact that the songs are conjurations. Not so with the work-song. This is generally the expression of a greater diversity of motives, as is shown by the following lines taken from a song of the Maoris of New Zealand. The song is one which they sing while transporting trunks of trees to the coast:-- Give more room, Joyous folk, give room for the totara, Joyous folk, Give me the maro. ***************************** Slide on, slide on! Slip along, slip along! Joyous folk! etc. 'Totara' and 'maro' are the names of trees that they have felled. In its rhythm and its repetitions, the song gives us a direct portrayal of the work itself.