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| ==Concept== | ==Concept== | ||
| In a simple sense, ''Wyrd'' refers to how past actions continually affect and condition the future, but also how the future affects the past. Indeed, for a true comprehension it is key for the Wyrd to be embraced as a conceptual mystery, wherein the ] and ] of time and timelessness flow and weave always, entwining the reticulum of the fabric of being and non-being.<ref>Not only are the terms ''time'' and ''tide'' etymologically rooted, but the terms and their metaphorical accoutrement yielded the conflux: ].</ref> The Wyrd also foregrounds the interconnected nature of all actions and how they influence each other. Wyrd, though conceptually related, is not congruent with ]. Unlike predestination, the concept of Wyrd allows for one's wyrd or agency: albeit agency constrained by the wyrds or activities of others, but nevertheless capable of weaving reality. This view is also prominent in the concept of ], as used in ]. Wyrd is "]"<ref>"]": "Wyrd bið ful aræd" (Fate remains wholly inexorable)</ref> and "goes as she shall"<ref>]: "Gæð a wyrd swa hio scel!" (Fate goes ever as she shall!)</ref>, the ] (Norse ''ørlǫg'') woven or scored by the ]. Indeed, the term's Norse cognate ''urðr'', besides meaning "fate", is the name of one of the Norns, closely related to the concept of necessity ('']''). The name of the younger sister, '']'', is strictly the present participle of the verb cognate to ''weorþan''. | In a simple sense, ''Wyrd'' refers to how past actions continually affect and condition the future, but also how the future affects the past. Indeed, for a true comprehension it is key for the Wyrd to be embraced as a conceptual mystery, wherein the ] and ] of time and timelessness flow and weave always, entwining the reticulum of the fabric of being and non-being.<ref>Not only are the terms ''time'' and ''tide'' etymologically rooted, but the terms and their metaphorical accoutrement yielded the conflux: ].</ref> The Wyrd also foregrounds the interconnected nature of all actions and how they influence each other. Wyrd, though conceptually related, is not congruent with ]. Unlike predestination, the concept of Wyrd allows for one's wyrd or agency: albeit agency constrained by the wyrds or activities of others, but nevertheless capable of weaving reality. This view is also prominent in the concept of ], as used in ]. Wyrd is "]"<ref>"]": "Wyrd bið ful aræd" (Fate remains wholly inexorable)</ref> and "goes as she shall"<ref>]: "Gæð a wyrd swa hio scel!" (Fate goes ever as she shall!)</ref>, the ] (Norse ''ørlǫg'') woven or scored by the ]. Indeed, the term's Norse cognate ''urðr'', besides meaning "fate", is the name of one of the Norns, closely related to the concept of necessity ('']''). The name of the younger sister, '']'', is strictly the present participle of the verb cognate to ''weorþan''. | ||
| According to ] 20, the three Norns "set up the laws", "decided on the lives of the children of time" and "promulgate their ''Ørlǫg''"<ref></ref>. | According to ] 20, the three Norns "set up the laws", "decided on the lives of the children of time" and "promulgate their ''Ørlǫg''"<ref></ref>. | ||
Revision as of 15:14, 25 November 2007
Wyrd is a concept in Anglo-Saxon and Nordic culture roughly corresponding to Fate. It is ancestral to Modern English weird, which has acquired a very different signification. The cognate term in old Norse is Urðr, with a similar meaning, but also personalized as one of the Norns, Urðr (anglicized Urd). The concept corresponding to "fate" in Old Norse is Ørlǫg.
The Well of Urd is the holy well, the Well Spring, the source of water for the world tree Yggdrasil.
Etymology
Old English Wyrd is, derived from Proto-Germanic *wurþiz, Proto-Indo-European *wrti-, a verbal abstract from the root *wert- "to turn" (Latin vertere), related to the Old English verb weorþan, meaning "to grow into, to become" (compare German werden). In its literal sense, it refers to "that which turns out, that which comes to pass".
Modern English weird developed its sense from weird sisters for the three fates or Norns (Shakespeare in Macbeth has the three witches so called). They were usually portrayed as odd or uncanny in appearance, which led to the adjectival meaning (first recorded 1815).
The term ørlǫg is from ór "out, from, beyond" and lǫg "law", and may be interpreted literally as "beyond law", or as "fundamental/absolute/primary law". The word is still used in Dutch: oorlog = war.
Concept
In a simple sense, Wyrd refers to how past actions continually affect and condition the future, but also how the future affects the past. Indeed, for a true comprehension it is key for the Wyrd to be embraced as a conceptual mystery, wherein the tides and tidings of time and timelessness flow and weave always, entwining the reticulum of the fabric of being and non-being. The Wyrd also foregrounds the interconnected nature of all actions and how they influence each other. Wyrd, though conceptually related, is not congruent with predestination. Unlike predestination, the concept of Wyrd allows for one's wyrd or agency: albeit agency constrained by the wyrds or activities of others, but nevertheless capable of weaving reality. This view is also prominent in the concept of Karma, as used in Indian religions. Wyrd is "inexorable" and "goes as she shall", the fate (Norse ørlǫg) woven or scored by the Norns. Indeed, the term's Norse cognate urðr, besides meaning "fate", is the name of one of the Norns, closely related to the concept of necessity (skuld). The name of the younger sister, Verðandi, is strictly the present participle of the verb cognate to weorþan.
According to Voluspa 20, the three Norns "set up the laws", "decided on the lives of the children of time" and "promulgate their Ørlǫg". Frigg, on the other hand, while she "knows all ørlǫg", "says it not herself" (Lokasenna 30). ørlǫglausa "ørlǫg-less" occurs in Voluspa 17 in reference to trees (as opposed to humans).
Well of Wyrd
According to Wodening (2004), The Well of Wyrd (ON: Urðarbrunnr or Urðarbrunni) springs "at the base of Yggdrasil" other sources locate it in Asgard. Wodening affirms that there are two other wells within the Norse cosmology also at the base of the World Tree: Mímisbrunnr "Mimir's Well", where Wóden sacrificed an eye to drink of wisdom or abovewhich he was nailed or bound inverted upon Yggdrasil for nine days and from whence he retrieved the Runes; and Hvergelmir "the roaring cauldron", the well that all waters of the Nine Worlds are held to both flow from and to which they ultimately return. These various wells are often conflated. Bauchatz (1982: p.?) affirms that just as The Norn though three are one, so the three Wells of Wyrd are also one.
In general tradition, The Well of Wyrd, is the wellspring which feeds the taproot, the principal root of Yggdrasil's three. Some traditions locate The Norn in a hall by the Well wherefrom they tend the Well and the Tree. In some traditions, The Norn score and incise the Bindrunes of Fate directly onto the living trunk of Yggdrasil from that which they scry in the Well.
Notes
- Not only are the terms time and tide etymologically rooted, but the terms and their metaphorical accoutrement yielded the conflux: tide (time).
- "The Wanderer": "Wyrd bið ful aræd" (Fate remains wholly inexorable)
- Beowulf: "Gæð a wyrd swa hio scel!" (Fate goes ever as she shall!)
- trans. Kodratoff
- Source: (accessed: August 20, 2007)
- Gylfaginning 15, Prose Edda
See also
References
- Bauchatz, Paul (1982). The Well and the Tree. Amherse: University of Massachuetts Press.
- Wodening, Swain (revised by Eric Wodening) (2004). Wyrd. Source: (accessed: August 20, 2007)
External links
- What is Wyrd by Arlea Æðelwyrd Hunt-Anschütz
- Asatru and Heathenry by Swain Wodening Canote (ealdriht.org)