El Caldero de Sol

El Caldero de Sol

domingo, noviembre 11, 2018

FRAU HOLLE

Excerpt from the SECRET HISTORY OF THE WITCHES .... Max Dashu
The Old Goddess of the pagans lived on in popular speech, in rituals of hearth and earth, in festival custom with its cargo of symbol and myth. She was still seen as the source of life power and wisdom. People prayed to her for well-being, abundance, protection, and healing. They invoked her in birth, and the dead returned to her (especially the unbaptized) and moved in her retinue. They said that the Old Goddess rode the winds, causing rain and snow and hail on earth, and that she revealed omens of weather and deaths and other momentous things to come.

Across Europe, Friday was observed as her holy day, beginning with its eve on Thursday night. The dark of the year was sacred to Old Goddess. On winter solstice nights, she was said to fly over the land with her spirit hosts. Tradition averred that shamanic witches rode in her wake on the great pagan festivals, along with the ancestral dead.

Reverence was made to Old Goddess in planting and harvesting, baking, spinning and weaving. The fateful Spinner was worshipped as Holle or Perchta by the Germans, as Mari by the Basques, and as Laima by the Lithuanians and Latvians. She appears as Befana in Italy and as myriad faery goddesses in France, Spain, and the Gaeltacht. In Serbia she is Srecha; in Russia she is Mokosh or Kostroma or the apocryphal saint Paraska.

I call her the Old Goddess because she was commonly pictured as an aged woman, and her veneration was ancient. While the goddesses of the various ethnic cultures have their unique qualities, they share certain traits, some international deep root of commonality. Old Goddess is like the weathered Earth, ancestor of all, an immanent presence in forests, grottos and fountains. In her infinitude she manifests in countless forms, as females of various ages and shapeshifting to tree, serpent, frog, bird, deer, mare and other creatures. In the middle ages and even under the downpour of diabolism during the Burning Terror, she remained beloved by the common people.

THE OLD GODDESS / FRIDAY GODDESS OF THE WITCHES

Andra Mari ... (Euskadi / Basques)
Laima ... (Lithuania, Latvia)
Nicniven, Gyre Carline ...(Scotland)
Hulda ... (Denmark)
Holle, Holda, Fraw Holt ... (north Germany)
Perchta, Perhta Baba, Zlata Baba ... (south Germany, Austria)
Fraw Saelde, Zälti ... (Austria)
Luca, Szepasszony... (Hungary)
Saint Friday ... (Estonia)
Mokosh / Paraskeva ... (Russia)
Dame Habonde, Abundia ... (France)
Befana (Epiphania) ... (Sicily)
Signora Oriente, Diana, Signora del gioco, Sapiente Sibillia ... (Italy)


Holle was already described as a witch goddess in the 9th century Corrector Burchardi, which rebuked the belief that shamanic women rode animals through the skies in her company in the dark of night. Many centuries later, these beliefs were still current. Holle was said to head a wild cavalcade of spirits, witches and the dead, especially in the dark of the year.

At Giessen her visits were anticipated in a proverbial saying: Die Holle kommt. “The Holle comes” in storms, riding the winds. German peasants said that witches fared to Holle's sacred mountain on the old holydays. [Rüttner-Cova, 150, compares Hollefahren (Holle's journey) to Hexenfarhten (the travelling of witches).]

Her name means "the beneficent one." Holle protects the hearth and watches over the distaff and flax baskets placed near it. Her gifts—coal, wood, flax pods—seem insignificant but turn out to have unimagined value. 
Holle creates whirlwinds and snowfall. She brings life-force to the land, causing growth, abundance and good fortune. Her yearly circling of the fields brings rich crops. Hulda and her Seligen (“happy ones”) roam across the land where flax will be planted. [Pocs, 74] According to Alberus, the women travelling in Hulda's host carried sickles. [Grimm, 476] Such myths reflect actual rituals blessing the flax fields, like the Slovenian ceremonies in honor of the Mittwinterfrau, another form of the Old Goddess. [Pocs, 76]

In lower Saxony, Harke or frau Harke flies over the fields as a dove, making them fruitful. [Grimm, 1364. He notes that a folktale presents Harke as a witch's daughter.] Holle also shapeshifts into a frog to retrieve the red apple of life from a well. [Gimbutas, Language of the Goddess, 255] As the Haulemutter of the Harz mountains, she has the power to become huge or tiny. She is a shaggy-haired, hump-backed old woman who walks with a crutch.

Holle also appears as a young woman bathing in the midday sun, combing her hair or playing enchantingly beautiful music. A young woman with a crown of candles impersonated her on winter holiday. Or she was dressed in straw, flanked by women with sickles. More often, though, Holle is a fateful crone goddess who initiates young woman and rewards them according to their merits. She is especially pleased with compassion and generosity.

The folktale of Frau Holle's Well takes up this theme. A mistreated stepdaughter was made to spin til blood ran from her fingers. She went to wash the spindle in the well, and it fell in. The cruel stepmother told her she had to go in and get it out. The girl jumped into the well and lost consciousness. She awoke in a beautiful sunny meadow full of flowers. She began to walk and soon came to an oven full of baking bread. The oven called out to her, asking her to take out the loaves before they burned. She willingly complied. Then she came to a tree loaded with ripe apples. It asked her to shake them down, and she did that too.

At last the girl came to a cottage where an old woman with big teeth sat looking out at her. The girl was afraid at first, but the crone reassured her. She asked her to stay with her and help around the house, especially to shake her down comforter so that the feathers flew, causing snow on earth. “I'm Frau Holle.”

The girl stayed with the old woman and led a comfortable life with plenty of good food. But after a while she became homesick. Frau Holle offered to take her back to her world. She led the stepdaughter under a big gate, which showered down gold that stuck to her. Walking through the gate, the girl saw she was not far from her house. She returned to her family and told them the whole story.

When her stepsister saw how Frau Holle had treated her, she decided to also pay a visit to the world under the well. She passed through the same cycle of events, but refused to take the bread out of the magical oven or to shake the apple tree, and avoided work at Holle's cottage. When she passed through the gate, she was drenched with tar. [Grimm's GFT]

The plunge into a magical well, the old woman deep in the earth, the apple tree in the abundant land, the bread that the faeries bake—these are old animist images. Holle's quilt whose feathers become snow is linked with the old tales of Goosefoot Bertha and Mother Goose. A Welsh proverb says: “When snow falls people say, 'The old woman is feathering her geese,' or 'Mother Goose is moulting,' or 'The goosemother is feathering her nest.'“ [Trevelyan, 119]

The Goose Mother appears in another Grimm tale, as an old wisewoman living in a mountain forest with her flock of geese. Great age did not prevent her from working energetically. She walked around gathering up huge bundles of grass and fruit and carried them home on her back. She called out cheerful greetings but some people mistrusted her. Fathers warned their sons, “Watch out for the old woman; she's a sly one and a witch.” [Grimm's GFT, 575]

Like Frau Holle, the wisewoman took in a misunderstood daughter. This one’s father had disowned her after she told him that she loved him as much as food loves salt. He cast her off for filial ingratitude. The old woman took her in as a goosegirl, disguising her with gray hair and a false skin that sloughed off. One day the old woman talked a noble youth into carrying her load for her. He was barely able to pick it up, much less carry it for miles, but she shamed him into it. At last he decided to put it down in spite of her mockery and found that he was unable to. The young aristocrat was forced to trudge on under the magical burden. Toward the journey's end, the crone jumped on top of the load and rode him home.

After he was at last free of her, the count's son noticed the goosegirl washing off her disguise at the spring. To make a long story short, he wanted to marry her and led her remorseful parents to the goosegirl. The old woman gave her cottage to her, and it turned into a fantastic, abundantly provisioned palace. In this story, the Goose goddess shapes destiny, brings about justice, and bestows good fortune.


Divine Spinners
The earliest known sources show the Old Goddess as a spinner. She is Fate, whose spinning has immense creative force in time and space. A Finnish kenning for the sun — “God's Spindle” — reflects her power. [Kalevala, 32, 20, in Grimm, 1500] The Goddess's spinning and weaving also “symbolize the creation of matter, especially of human flesh.” [Matossian, 120]

There are countless avatars of the spinning goddess: Mari of the Basques, Holle of Germany, Laima of Lithuania and Latvia, Mokosh of Russia, the old Frankish Berthe Pedauque, They include local fatas such as Tante Arie in French Switzerland, Habetrot in Britain, and the Wendish Pshi-Polnitsa.

Among the Greeks, the spinner Fates are threefold, the ancient, mighty Moirae. This triunity is repeated in innumerable folk traditions all over medieval and early modern Europe. French peasants of Saintonge said that the fades (fates) or bonnes (“good women”) roamed in the moonlight as three old women, always carrying distaffs and spindles. The fades had prophetic powers and cast lots. They were seen along the banks of the Charente river, or near certain grottos, or near megalithic monuments. [Michon, Statistique de la Charente, in Sebillot I 444]

In Berry, a white faery carrying a distaff was said to walk on certain nights at the edge of an old mardelle called Spinner's Hole. Three pale ladies spun their distaffs by the Faeries' Rock near Langres. A spinner could be heard at Villy, but was only seen at dawn or dusk. [Sebillot, Metiers, 23-4] Portuguese women made offerings to faeries whose name shows its derivation from “the dianas”:

In the Algarve the memory is not extinct of female creatures called jãs or jans, for whom it used to be customary to leave a skein of flax and a cake of bread on the hearth. In the morning the flax would be spun as fine as hair and the cake would have disappeared. [Gallop, 58]

Women in western France made similar offerings. In the Landes, women placed fine flax at the entrance of caves or the edge of fountains inhabited by the hades, who instantly turned it into thread.

It was once believed that the faeries would come to the aid of spinners who implored them; in Upper Bretagne, if buttered bread and a flax doll was placed at the entrance to one of their grottos, the next day it would be found very well spun in the same place. [Sebillot, Metiers, 23-4]

Even in the far north, in a very different cultural world, the spinning wheel was sacred to the spring goddess of the Saami. She is the spirit maiden Rana Nedie, who makes the mountains green and feeds the reindeer. When sacrifices were made to her, they rubbed the blood on a spinning wheel and leaned it against her altar. [find cite]

The spinning faeries are often encountered near water. A Welsh faery woman would emerge from Corwrion Pool to spin on beautiful summer days, singing to herself, “Sìli ffrit, sìli ffrit...” Another tale says a faery used to borrow things from a Llyn farmwoman, but wouldn't give her name. Once she borrowed a spinning wheel. The woman overheard her singing while spinning, “Little did she know/ That Sìli go Dwt/ Is my name.” [Rhys II, 584, compares Silly Frit and Sìli go Dwt with the Scottish seelie (591) as in “seelie wights,” helpful faeries.] 

The border Scots revered Habetrot as the goddess of spinners. She is seen near water, usually by a “holey” stone that is a gateway to the Otherworld. Habetrot appears as a helper and initiator of girls, bringing good fortune to them. It was said that “a shirt made by her was a sovereign remedy for all sorts of diseases.” [Briggs, 216] (More on her in another installment.)

Another spinning water faery was the Loireag. Warping, weaving, and washing of webs were her sacraments, and she saw to it that women followed the traditions. Singing was one of them, and it had to be melodious. A modern source dismisses the Loireag as “a small mite of womanhood that does not belong to this world but to the world thither” and “a plaintive little thing, stubborn and cunning.” [from Carmichael's Carmina Gadelica, in Briggs, 271]

Scottish faery lore is full of spinning and weaving. The Gyre-Carling, queen of the “good neighbors” (faery folk) oversaw the work of spinners in Fife. [Briggs, 325] The faeries could sometimes be heard chanting waulking songs: Ho! fir-e! fair-e, foirm! Ho! Fair-eag-an an cló! (“Well done, grand, bravo the web!”). Border Scots believed in the thrumpin, a fateful guardian with the power to take life, or Thrummy-cap, a faery wearing a hat made of wool that weavers clipped from the ends of their webs. [Evans-Wentz, 395]

The French said that faery divinities came to houses to spin on certain nights. An Alsatian ballad pictured them as three fates: “When midnight sounds / not a soul in the village awake / Then three spectres glide in the window/and sit at the three wheels / They spin, their arms moving silently / the threads hum rapidly onto the spindles...” As they finish, an owl cries from the cemetery, “What will become of the fine fabric/ and will there again be three engagement robes?” [Sebillot, M, 15]

Spring gossamer was often explained as the craft of faeries. An Italian saying—“See how much the three Marias have spun tonight”—substitutes a Christian name for the old triune goddess. [Grimm, 1533] The sacraments of spinning and weaving were transferred to certain saints: Germana of Bar-sur-Aube; Lucie of Sampigny, whose stone helped women conceive; and Genovefa of Brabant, who was said to sit behind the altar at the Frauenkirchen (“women's church”) where the buzz of her spinning wheel could be heard. [Eckenstein, 25-6]


At right:
The spinning sow appears
in folklore from Wales to Russia.
Church sculpture at
Malestroit, Morbihan, 1400s.

Spinning faeries often appear to help out children burdened with work. A Manx servant girl asked the spiders to help her with a load of spinning. Not only did they spin her wool, but they wove her a gorgeous shawl out of their own thread. [Briggs, 138] In a Swiss Romande tale, a girl's parents made her spin a full distaff, and herd the cattle too. “One day a fee came to ask her hospitality in her chalet, and having been well received, she came every evening to take her distaff, put it in the horns of one of the cows that was going to pasture, then, sitting on the brave beast's back, she began to spin by moonlight, for the benefit of her protegée, and each morning she returned her distaff filled with skeins of beautiful fine thread.” [Sebillot, M, 23]

“German legend is full of spinning and weaving women,” as Grimm pointed out. They make magical mantles or other clothing, like “the robe that a wild faery (wildiu feine) span.” A Westphalian tradition says, “in the cave sits an old spinster...” This cavern-dweller prophesies to those who seek her advice. The elves, too, are often described as weavers. [Grimm, 1402, 407, 447]

The Swedish hill troll Dame Soåsan was also associated with the spinster’s craft. “To those who were careful not to offend her the woman exhibited much kindness and extended many favors.” She helped a starving old woman by offering her flax to spin. But she laid a condition: the woman should not wet the thread with spittle, since she had been christened. The old spinner left the yarn in a glade and received silver pieces in return. She prospered, until she stopped keeping faith with the trolls and wet the thread with her spit. Then she got lost in the woods, and when she returned home, all her silver had turned to pebbles. [Booss, 254-6]

In a Norwegian folk tale, a girl goes in quest to find a prince who lives “East of the Sun and West of the Moon.” She ascends a mountain, “where an old woman was sitting and spinning on a golden spinning wheel.” She lends the girl a horse, gives her a golden spinning wheel, and advises her to ask the east wind for help. [Booss, 63-70]

An old Estonian tradition says that Vana-ema (Old Mother) will spin all night if you leave out a distaff and thread. In some districts Estonians called this spinner the Grandmother or the Night Mother. She was connected to the dead and the underworld spinning women (maa-aluste naised). [Matossian, 121] Estonian peasants used to explain the strange ticking sound of wall moths as the spinning of the Twilight Mother.

The old women said that if you wake up at night and upon awakening hear that something is purring in the corner, then you should try to put your hand on it; then the twilight mother's spinning wheel will stop and her power to work will stay in your hand; if someone was an excellent spinner, it was said that she had touched the twilight mother's spinning wheel. [Loorits, 1948, 62, in Paulson, 149]

sábado, octubre 20, 2018

VIDEOS NUEVOS EN Y

Van a decir: esta mujer esta loca. Si, lo acepto, no es que este loca o quizas si lo estoy, pero la cosa es que cerre definitivamente mi canal de youtube por muchisimas razones, en especial porque esta plataforma no es absolutamente nada segura y me han robado como seis videos. Y no solo eso sino que la gente entraba para insultar y crear pleito entre mis seguidores faltandole el respeto a todos no solo a mi. Me desilusiono muchisimo este YouTube y me borre y tengo mas razones aun.
Pero mis fieles seguidores me buscaban, me texteaban, hasta entraron en el canal de mi amiga Julia Pons Montoro para preguntarle por mi canal, asi que decidi volver a abrir un nuevo canal comenzando de cero.

El canal se llama Bruja Misteriosa Sol Airewater donde estoy bajando todos los videos viejitos que tenia en el canal cerrado. Y estoy creando cosas nuevas. Como por ejemplo ya no divido nada en varios canales. Va todo junto, cocina magica, brujeria, curso de Tarot Egipcio, curso de Runas Vikingas, y meditaciones de superacion personal.
Lo unico que estoy poniendo, que quizas muchos me van a criticar es que en los videos donde mostraba mi cara la estoy borrando por razones personales que tienen que ver con mi trabajo mundano, el que me da de comer dia a dia.
Quizas esto lo explique mas detalladamente en otra entrada porque es bastante larguito de explicar.

Asi que pueden pasear tranquilamente por mi canal que este pase lo que pase no lo pienso borrar.
con carinio Sol.

viernes, septiembre 07, 2018

MABON, EQUINOXIO DE OTONIO

Antiguamente mucho mas alla de Cristo los griegos ya hacian una gran fiesta el 22 de septiembre festejando la Vendimia, cosecha de las uvas para hacer el vino. Le llamaban Octchoporia.
En los anios 1700 los bavarios crearon en esta fecha el Octoberfeast, tambien dando gracias a sus cosechas.
El dia y la noche tienen la misma longitud de tiempo, es un momento de mucho equilibrio ya que la noche dura lo mismo que el dia.

En muchos paises de Europa y en Latinoamerica se festeja con grandes fiestas el Dia del Vino o Dia de la Vendimia hasta hoy dia, se hacen grandes fiestas segun la familia, tambien los vendedores de vinos ponen en la calle principal sus puestos dando al publico vasitos con muestra para que lo prueben y asi vender su vino. Muchos lo acompanian con pan y salame, tradicion muy muy antigua, en mi casa soliamos tomarlo asi con pan, queso, salame y aceitunas.
Es muy bonito participar en esas ferias de la Vendimia, la gente es muy amena, divertida, Ahora en muchas ciudades hacen obras de teatro medievales para atraer mas gente.

Dentro del paganismo, las antiguas civilizaciones festejaban este dia dando gracias a la Madre Tierra por haberles brindado una gran cosecha y se invitaban entre vecinos en agradecimiento a la ayuda recibida ya sea tanto en sembrar, cosechar o ayudarse en la epoca de invierno si la comida escaseaba en la familia.

Los chinos tambien festejaban dando gracias por los alimentos recibidos, honrando a la familia, se reunen y festejan juntos este dia lleno de bendiciones, justamente en el dia de Luna Llena pues se le llama la Luna de la Cosecha.
Nombre en chino: 中秋节 Zhongqiujie /jong-chyoh-jyeah/
Los pasteles de luna son los alimentos de Medio Otoño que se deben comer en China. Son una especie de repostería china tradicional. Los chinos ven en la redondez de los pasteles de luna un símbolo de reunión y felicidad.Otros alimentos que se comen durante el festival son alimentos de cosecha, como cangrejos, calabazas, pomelos y uvas. La gente los disfruta en su forma más fresca y nutritiva.Las tradiciones gastronómicas del festival también están cambiando. Las generaciones más jóvenes tienen sus propias ideas sobre lo que se debe comer. A la mayoría de ellos no les gustan los pasteles de luna, y prefieren comer lo que les gusta.

En el Siglo XX en el anio 1970 el senior Aldrey Kelly le puso el nombre de Mabon creando la Rueda del anio Wiccano.
Es que tomaron prestadas las cuatro festividades celtas mas importantes como ser Imbolc, Lughnasadh, Samhain y Beltane, mas otras cuatro festividades mas que vienen a ser los dos equinoxios y los dos solsticios, poniendole a cada uno un nombre.
Al equinoxio de otonio le toco llamarse Mabon por el hijo del la diosa Madron, lo cual su nombre significa "madre" y el del hijo, Mabon, significa "hijo". De esta manera quedo formada la Rueda del anio wicca con ocho festividades.

Bueno si la iglesia cristiana se invento, trasgiverso y deformo toda la historia porque este buen wiccano no podria inventarse su Rueda del Anio wicca, verdad. Ya que de esto tratan las religiones.

De todas formas seamos o no seamos religiosos, es bueno dar gracias a la Madre Naturaleza por todas las cosas maravillosas que nos da anio tras anio, no veamos la parte dinero sino que debemos ver que no nos falta alimento. Ya que sin el estariamos todos muertos. Agradezcamos con una gran comida, con un buen vaso de lo que mas nos guste beber, y porque no? Decoremos nuestra casa con motivos de otonio como ser manzanas, racimos de uvas, hojas secas de mil colores otoniales, nueces, castanias, es decir en una palabra con cosas que representen el otonio, en mi caso mazorcas de maiz ya que yo planto maiz en mi huerta, uvas, manzanas, hasta lechugas porque aun en otonio siguen creciendo lechugas, calabacitas, en fin de todo.Debemos ser creativos.
Cada quien ponga lo que mas le agrade, como velas de colores otoniales, naranjas, amarillas, color vino, bordeaux, inciensos otoniales, y hablando de esto tengo una receta por ahi en la etiqueta Inciensos que en lo particular me encanta el aroma, lo uso a diario en casa en esta epoca del anio.

Si no acostumbran beber vino o cerveza pueden beber jugos de manzana, naranjas, duraznos, etc.. frutas de esta estacion. \

Y les deseo a todos un gran Equinoxio de Otonio y para los paganos queridos un buen Mabon.

martes, agosto 28, 2018

ORACION AL DIOS CELTA LUGH

"Con la primera cosecha Lugh ha llenado mi caldero.


Doy gracias por la buena fortuna del año


Agradezco por la cosecha y el porvenir brillante,


Y pido protección para mis cultivos que todavía han de madurar"



jueves, agosto 23, 2018

LA TRENZA DE LA BRUJA



Es realmente hermosa la trenza de la bruja, fue una de las primeras cosas que hice cuando comence a estudiar religiones antiguas, no solo las brujas la hacian, lamentablemente ahora le llaman asi a partr de los anos 1980. Pero es mucho mas antigua que esta era moderna.
Se dice que las mujeres, cuando la palabra "bruja" no existia" se trenzaban el pelo al pedir un deseo. Cuando este se le cumplia, se la desarmaban. Tambien se hacian una trenza finita en promesa a algo. Si al tiempo lo cumplian la deshacian.

No hay una forma especifica de hacera ni una oracion, eso ya es invento de la New Age.
Yo me he trenzado el pelo en trenza muy finita pidiendo algo y al cumplirse me la destrence. He hecho trenzas con cintas y plumas como esta pidiendo proteccion a mi casa cuando salia de campamento. Tambien por proteccion nomas, dejandola colgada por seis meses y luego la quemaba.

Nunca hice una oracion especial, smplemente lo pedia, me concentraba y lo pedia y luego la consagraba con los cuatro elementos.

Es una practica sumamente antigua, no es de la New Age ni nada parecido, no hay oraciones antiguas sobre esto. Pero puedo asegurar que si funciona muy bien. Ademas se ven preciosas colgadas.

domingo, agosto 12, 2018

EL GRANJERO Y EL LEPRECHAUN


Este cuento típico sobre el ingenio del leprechaun se ha contado en Irlanda durante generaciones:

Un leprechaun contando su oro hacia 1900.
Un granjero se encontraba trabajando en sus tierras cuando descubrió  por casualidad a un hombrecillo que se escondía bajo una hoja.  Convencido de que se trataba de un leprechaun, el granjero capturó enseguida al hombrecillo en su mano y le preguntó dónde tenía escondido el oro. El leprechaun sólo deseaba que le liberasen, por lo que enseguida le reveló que su  tesoro se hallaba oculto debajo de un arbusto cercano. Sin soltar a su  diminuto cautivo, el granjero se encaminó hacia el lugar indicado, pero  resultó que el arbusto estaba rodeado de otros cientos de arbustos  idénticos. Como no tenía a mano ninguna herramienta para cavar, se quitó uno de sus calcetines rojos y lo ató a una rama para marcar el arbusto  que el leprechaun le había señalado. Cuando se dirigía a su casa en busca de una pala, el leprechaun le señaló que ya no necesitaba sus servicios para nada y le pidió que  le liberara. El granjero accedió, pero no sin antes hacerle prometer que no iría a quitar el calcetín ni a llevarse el oro. Buena idea... pero  no resultó como esperaba. Cuando el granjero regresó al campo a los  pocos minutos, ¡todos los arbustos estaban marcados con calcetines rojos idénticos!.
La gente suele decir que los leprechauns son muy pequeñitos, pero el  corazón que albergan es enorme y lleno de ganas de hacer travesuras



HISTORIA OJIWE DEL ATRAPA SUEÑOS

La leyenda Ojiwe del Atrapasuenios

  Hace mucho tiempo en el antiguo mundo de la Nación Ojiwe, los clanes se encuentran en una amplia zona de ese lugar conocido como Isla Tortuga. Esta es la manera que el viejo ojibwe narra cómo asibikaashi ( MUJER araña ) ayudada por wanabozhoo trae a giizis ( Sol ) de vuelta a la gente. Para este día, asibikaashi construirán su especial cabaña antes del amanecer. Si estás despierto al amanecer, como debería ser, busca su cabaña y verás este milagro de cómo ella capturó el amanecer como la luz brilla en las perlas del rocío.

  Asibikaasi cuido sus hijos, la gente de la tierra, y ella sigue haciéndolo hasta hoy. 
Cuando la nación ojiwe dispersa por los cuatro rincones de América del Norte, lleva una profecía, asibikaashi ha tenido un difícil momento haciendo su viaje a todos aquellos lugares de Consejos creados por las mujeres para las nuevas madres, hermanas, y nokomis ( abuelas ), enseño la práctica del tejido, la magia de hacer la red para los nuevos bebés usando aros de sauce y nervio o cordage hechas de plantas.

 Es en forma de un círculo de representar cómo giizis viaja cada día en el cielo. 
El atrapasueño filtra dejando fuera todo el mal bawedjigewin ( sueños ) y deja solo buenos pensamientos para entrar en nuestra mente cuando estamos solos abinooji (durmiendo).
 Verás un pequeño agujero en el centro de cada atrapasueño donde los buenos bawadjige puede venir a través de él. 
Con los primeros rayos de luz solar, las pesadillas perecería. Cuando nos veamos poco asibikaashi, no debemos temer, sino mas bien sentir respeto y protección. 
En honor de su origen, el número de puntos en la red relacionado a la de aro contados 8 por la mujer araña de ocho patas o 7 por las siete las profecías.

  Fue tradicion poner una pluma en el centro del atrapasueño; significa respirar ell aire, el cual es esencial para la vida. 
Un bebé viendo el aire jugando con la pluma de su atrapasuenio se divierte mientras también se da una lección sobre la importancia de los buenos aires. Esta lección viene desde mucho tiempo atrás en la forma en que la pluma del Búho es mantenida por la sabiduría ( Una MUJER la pluma ) la del águila se pone  por Coraje ( un hombre de pluma ). 
Esto no significa que el uso de cada uno se limita por sexo, pero que al utilizar la pluma se conoce el género ella/él del que  invoca. ( los nativos, en general, son muy específicos en cuestiones de género papeles y Identidad.) 
El uso de las piedras, como hacemos en los que hacemos para la venta, no es algo que fue hecho por los viejos. Las leyes del Gobierno han prohibido la venta de plumas de nuestras sagradas aves, así que usamos cuatro piedras, que representan las cuatro direcciones.

 Los atrapasueño hecho de Sauce y nervio son para los niños. El Sauce no se deforma al secarse y los tendones no se deshacen con el tiempo.  - Ness de juventud, los hay para los jóvenes.  Los adultos deberían usar atrapasueño con con una cuenta en forma de lágrima, hacerlos de tejidos fibra que se inventó para reflejar su sueño de adulto. También es costumbre en muchas partes de Canadá y el noreste de u.s. tener eL sueño lágrima es una lágrima - gota / nieve en forma de zapato.
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  Sueños han sido siempre una parte fundamental de la cultura ojibwe y tienen muchos usos.

  Las profecías: sueños pueden demostrar futuros acontecimientos que afectarán a una tribu o cada persona.
  Nombres: Espiritual líderes pueden recibir el nombre de un recién nacido niño con sueños.

   Fuerza Espiritual: Muchos ojibwe pueblo piensan, y rápido para lograr que en sueños que les darán espiritual orientación en tiempos difíciles.

  Simbolismo: Soñadores pueden ver un símbolo que tiene personal significado para ellos en toda su vida. Muchos ojibwe hacen ese símbolo en madera o piedra o hueso para mantenerlo con ellos y así recordarles del símbolo. Algunos incluso lo llevarán a la tumba cuando se mueran para tener fuerza en la eternidad.

  Los ojibwe, a menudo llamados por su nombre moderno, " chippewa ', Tan profundamente entendidos en la importancia de los sueños, especialmente en los niños, que intentan ayudar a éstos en la sabiduría de recibir buenos sueños y filtrar fuera los oscuros o negativos sueños con la utilización de un atrapa sueño.