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Time / Wurt / Urlag
(part 5)

By: Hjuka Harugari

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.as we might guess at this point, and as suggested in the Eddaic verse itself (where the involvement of the Wurtâ are concerned), the processes of laying laws, of laying literal layers upon layers, and the effecting of
those layers/laws/ patterns isn't self-actualizing, or auto-responsive, but rather one that is governed or maintained by the Wurtâ who tend to the great Well. The Weird Sisters have been dealt with in a fair amount of studies over the years, but until fairly recently, the main body of writers dealing with them have been thoroughly grounded in a notably Christian or otherwise Augustinian/ Augustinian-influenced scholarly body. The biggest problem this presents is the imposition of trends or perceptions that have no real place in a Germanic mystery or comprehension in any real form. here, then we are surely best served in immediately and wholly discounting the Augustinain interpretation of the Maidens that we see more often than not in texts/written treatments concerning the Wurtâ. these, which so readily and seemingly easily transform them into just a Germanic counterpart to the Classical Fates, and the respective roles/functions/embodiments which they (Fates) are thought to govern or control. In such examples, we see the Wurtâ given definition as:

Urda: past
Werdanda: present
Sculd: future

This, however not only misses the mark with a rather wide stroke, but is altogether an incorrect assessment of the three.

Among the Sisters, Sculd {An Skuld} might be the least understood, or is at least the most *inaccurately* represented. Quite contrary to the Classical or Classically influenced would-be or pseudo-Heathen interpretation, her name doesn't mean *future*, but: what is owed, duty, obligation or debt. She governs the energy of Need or Necessity within wurt's turning.

"that which must occur according to what has been laid within the Well. It is she who ensures the incessant mobility of wurt, and so the perpetual cycle which sustains the All. Her task is meted out with indifference to gain or loss, triumph or failure, or any sort of preference to outcome for the individual or group of individuals- and from that obligation she cannot be swayed or entreated." (fr, GHAPG)

Werdanda's name (at least, from an OHG standpoint) draws its roots from the verb werdan (uuerdan): to become. As we might surmise from the implied action in her name, Werdanda's main governance or concern is on *that which is becoming or shaping*.her is a focus on all actions taking place within the 'non-past', on the turning of immediate action, results, reaction, etc. which is, of course a direct unfolding of wurt itself, or of its
'influences' and effects..

But Without question, it is Urda who retains the prominence in the tro:


"Her name signifies Being, 'that which is', or 'that which has become', all that exists within the great past. Urda is also known as Wurt, and it is from her name which is drawn the name of not only the collective levels of the Well, but also the name of the phenomena itself. Her importance far  exceeds that of the other two sisters -this is evident enough in the significance of the past in Germanic considerations, and in the frequency in which her name appears within preserved texts: Urda is given mention at several points throughout, unlike her counterparts who only appear but two or three times between them!" (from GHAPG)

Because of the role Urda holds, and of her ultimate importance within the overall scheme of things, we often find scholars suggesting that the other two (Werdanda and Sculd) are actually part of a sort of over-categorization within the myths, offering the hypothesis that in all reality, Werdanda and Sculd are but extensions or hypostasis of the one and central figure, Urda/Wurt... this, of course to Irminic thinkers and most other Heathen is in truth an over-simplification of complex manifestations, one which falls into line with the 'all Gods are aspects of one God/all Goddesses are aspects of one Goddess' line of thought....

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