Analysis on the Man to Send Rain CloudsEssay Preview: Analysis on the Man to Send Rain CloudsReport this essayThe Man to Send Rain CloudsReaders ReactionThis was quite an interesting story. There were three sections to the story which broke the story in three different times in one day. The characters were all very nonchalant except for the priest who showed some emotion when he found out that old Teofilo died. The story kept our interest, however, it did not lead a very clear trail to the end, and there was no real climax where we felt there was a good peak. The story needs to be read more than once to really be appreciated.
Plot SummaryTeofilo is at the sheep camp in the arroyo when he rests in the shade under a cotton tree and dies.After Teofilo missing for a few days, Leon and Ken come looking for him and find that he “had been dead for a day or more, and the sheep had wandered and scattered up and down the arroyo.”
They gather the sheep and then come back to wrap Teofilo up in a red blanket.They paint his face with different colors and ask him to send them rain.On Leon and Kens way back into pueblow (town) they see Father Paul, who asked if they found their missing grandfather yet, and they tell him where they found him, but not that hes dead. “Good Morning, father. We were just out to the sheep camp. Everything is o.k. now.”
Louise and Teresa are waiting for them to get back with any news about Teofilo.Leon tells the girls that they found Teofilo died near “a cottonwood tree in the big arroyo near sheep camp.”Leon and Ken carry in red blanket with teofilos body, dress him in new clothes to be buried in.After a quiet lunch, Ken went to see when the gravediggers could have the grave ready, “I think it can be ready before dark.”Neighbors and clans people come by their house to console Teofilos family and leave food for the gravediggers.ThreeAfter the funeral, Louise tells her brother Leon that she wants the priest to sprinkle “holy water for grandpa. So he wont be thirsty.”Leon gets in the truck and goes down to the church to see if the priest is there.Leon asks the priest tobring his “holy water to the graveyard,” and the priest tells him he could have “brought the last rights” if he had told him he was dead before.
Leon tells him it wasnt necessary because they “just want him to have plenty of water”The priest tells Leon that he “cant do that, Leon. There should have been the last rights and a funeral mass at the very least,” and then Leon politely starts to leave.
Before Leon can leave the priest decides hed do it for him anyway and goes to the graveyard with Leon.The priest sprinkles holy water on Teofilo and leaves. Then Leon finally feels “good because it was finished, and he was happy about the sprinkling of the holy water, now the old man could send them big thunderclouds for sure.”
CharactersPrinciple CharactersTeofilo, an old sheepherderLouise, his granddaughter, proper in her place, only talks toHer husband when he is aloneKen, her husband, respectful of old ways, wishes to honor hisGrandfatherLeon, Kens brother-in-lawFather Paul, a Franciscan missionary, is unsure of is newParishners but would like to keep them happyTeofilo, who was the elder of the clan, died while he was herding his sheep. Ken, who has Teofilos grandson-in-law, went off with Leon his brother-in-law to find Teofilo. They prepare him for a proper Indian burial, passing buy Father Paul, who is a Franciscan missionary, and a Roman Catholic burial. Louise is Teofilos granddaughter and after preparing food for lunch and the gravediggers speaks to her husband and asks that Father Paul put Holy water on Teofilo so he wont be thirsty. Father Paul tells Ken that Teofilo should have had last rights and a burial mass but decides to help anyway. Unbeknownst to him he is helping Teofilo to call for the rain by sprinkling the holy water on Teofilo.
StructureThe structure of this story was that it was set up into three parts. The first two parts were much shorter than the last one. The three parts are broken apart by distinctly different scenes. Every section stays in the present tense so it makes you believe that it was everything as happening sequentially.
Style and ToneThe authors language is concrete, and for the most part pretty easy to understand. The reading is short, and very descriptive. The author uses descriptive adjective, she wants you to image exactly where the story takes place, and what is happening.
The author uses a lot of imaginary devices. The author uses similes, metaphors, and repetition.“And the water fell through the light from the sundown like August rain that fell while the sun was still shining.” Obviously, thats a simile“The people stood close to each other with little clouds of steam puffing from their faces.”The clouds of steam puffing from their faces, represents the weather, and how cold it is outside.The author repeats the word pueblo a lot. She is reminding the reader that the story takes place in a Native American culture.The sentences are predominantly short but descriptive. They are punctuated and grammatically correct, but the structure of the story isnt formal. The author uses a lot of conversation, and many paragraphs.
{#p align=3E6-17᭪┊p>Some other interesting examples: the book gives a different account of “The Day on the Hill,” which starts with:What the locals say, that there are people who want a great harvest every day, they need a nice home, and their first job is to come to them and tell them of it and sell their goods in the big town. That is what they call a “good harvest day” — their first job; or the day when their own families buy what they call a nice little house and sell it, and the last day for most people in the town is a summer solstice. The following quote was written in 1996 on “The Man with the Moustache,” and has not been shown in a book. According to some sources, “The Man” was not present during the time of Jesus, but only in a “dressed up” version (perhaps a fake, though it is more plausible).#9463;The Book of Mormon describes a time-honored tradition in which some people choose to make a sacrifice over their own beliefs or other beliefs, and a ceremony at the top of a hill is held at which the dead are cast out of paradise into the earth (see 3 Nephi 28:22–24):This time-honored tradition was practiced on a large scale by the people of Mormon in Utah, for it was part of a tradition begun by a former apostle in 1830, and to these later people the name appears three times (see 1 Pet. 5:1–2, 15:14). This is a much better account of the customs of all cultures than that of the rest of the church, but still doesn’t work as well in my mind (the rest are better at using the terms of “confirmant doctrine”) or some other set of examples. So I really like this description of the “dressed up” version. It says in Mormon and non-Mormon, “In the wilderness of Utah and the wilderness of Western Utah, we hear the voices of the prophets who prophesied that day upon the earth, and on it they were seen. We feel they were the power of truth, and the voices of the prophets who spoke in the wilderness were the voice of truth. They spoke to us by way of the words of scriptures, and were true in their words. On it we could see that the power of truth had been used to do great deeds, and had even come into the land, like unto our Lord, Lord of hosts and of hosts, and gave a power which we might not comprehend. It had been shown by our Lord that we would attain many things. So it was with truth, that through the power of truths the power of darkness had taken it unto itself. Now there are two ways to look at it—one, as a religious doctrine and one as a historical story. Both are wrong. And both are wrong because they do not include the