In Chapter IX of N. Scott Momaday's "The Way to Rainy Mountain," the narrator delves into the story of the twins, who unknowingly killed their grandfather in the form of a snake, causing their grandmother spider to die of grief. This chapter serves as a rich example of the oral tradition and mythological stories passed down through generations among the Kiowas. Through the structure of this chapter, Momaday highlights the intertwined themes of sacrifice, transformation, and reverence for the sacred in Kiowa culture.
Momaday's use of traditional storytelling elements, such as the twins killing their grandfather, encapsulates the idea of sacrifice and the consequences of one's actions. The twins' unknowing act leads to the demise of the grandmother spider, emphasizing the interconnectedness of all living beings in the Kiowa worldview. This serves as a lesson on the importance of understanding the consequences of one's actions and beings mindful of their impact on others.
Furthermore, the mention of the twins transforming into medicine for the Kiowas speaks to the theme of transformation and giving of oneself for the betterment of others. By becoming ten portions of "medicine," the twins symbolize selflessness and the belief in the power of healing and spiritual connection. This act of sacrifice underscores the values of generosity, community, and spiritual interconnectedness within the Kiowa culture.
The structure of the chapter, with its layering of different versions of the story and the introduction of the talyi-da-i as objects of religious veneration, showcases Momaday's exploration of the complexity and richness of Kiowa mythology and spirituality. The inclusion of the grandmother Keahdinekeah's visit to the shrine of the talyi-da-i further emphasizes the sacredness and power associated with these objects in Kiowa culture.
Overall, "The Way to Rainy Mountain" serves as a reflection on the preservation of cultural heritage, the importance of storytelling, and the interconnectedness of all living beings. Momaday uses the structure of Chapter IX to illuminate the themes of sacrifice, transformation, and reverence for the sacred within Kiowa culture. Through the retelling of traditional stories and the exploration of religious practices, Momaday conveys a deep respect for the spiritual beliefs and traditions of his people, resulting in a poignant and thought-provoking examination of life, the universe, and everything in between.
Write a rhetorical analysis essay on chapter IX of the book the way to rainy mountain by N. Scott Momaday given below. Look at how the structure of the chapter support book's overall purpose and use specific examples from the text to support your claim. What is the book's overall purpose What is Momaday trying to tell you about life/the universe/everything in this book.
Chapter IX of the way to rainy mountain:
The next thing that happened to the twins was this: They killed a great snake which they found in their tipi. When they told the grandmother spider what they had done, she cried and cried. They had killed their grandfather, she said. And after that the grandmother spider died. The twins wrapped her in a hide and covered her with leaves by the water. The twins lived on for a long time, and they were greatly honored among the Kiowas.
In another and perhaps older version of the story, it is a porcupine and not a redbird that is the representation of the sun. In that version, too, one of the twins is said to have walked into the waters of a lake and disappeared forever, while the other at last transformed himself into ten portions of "medicine," thereby giving of his own body in eucharistic form to the Kiowas. The ten bundles of the talyi-da-i, "boy medicine" are, like the Tai-me, chief objects of religious veneration.
When he was a boy, my father went with his grandmother, Keahdinekeah, to the shrine of one of the talyi-da-i. The old woman made an offering of bright cloth, and she prayed The shrine was a small, specially-made tipi, inside, suspended from the lashing of the poles, was the medicine itself. My father knew that it was very powerful, and the very sight of it filled him with wonder and regard. The holiness of such a thing can be imparted to the human spirit, I believe, for I remember that it shone in the sightless eyes of Keahdinekeah. Once I was taken to see her at the old house on the other side of Rainy Mountain Creek. The room was dark, and her old age filled it like a substance. She was white-haired and blind, and, in that strange reversion that comes upon the very old, her skin was as soft as the skin of a baby. I remember the sound of her glad weeping and the water-like touch of her hand.
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