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In Norse mythology, Ragnarök (also Ragnarok; or ;
target="_blank" rel="nofollow"> "Ragnarök" (US) and ) is a foretold series of impending events, including a great battle in which numerous great Norse mythological figures will perish (including the gods Odin, Thor, Týr, Freyr, Heimdall, and Loki); it will entail a catastrophic series of natural disasters, including the burning of the world, and culminate in the submersion of the world underwater. After these events, the world will rise again, cleansed and fertile, the surviving and returning gods will meet, and the world will be repopulated by two human survivors, LÃf and LÃfþrasir. Ragnarök is an important event in Norse mythology and has been the subject of scholarly discourse and theory in the history of Germanic studies.
The event is attested primarily in the Poetic Edda, compiled in the 13th century from earlier traditional sources, and the Prose Edda, written in the 13th century by Snorri Sturluson. In the Prose Edda and in a single poem in the Poetic Edda, the event is referred to as , a usage popularised by 19th-century composer Richard Wagner with the title of the last of his Der Ring des Nibelungen operas, Götterdämmerung (1876), which is "Twilight of the Gods" in German.
The singular form ragnarøk(k)r is found in a stanza of the Poetic Edda poem Lokasenna, and in the Prose Edda. The noun røk(k)r means 'twilight' (from the verb røkkva 'to grow dark'), suggesting a translation 'twilight of the gods.' This reading was widely considered a result of folk etymology, or a learned reinterpretation of the original term due to the merger of (spelled ǫ) and (spelled ø) in Old Icelandic after (nevertheless giving rise to the calque Götterdämmerung 'Twilight of the Gods' in the German reception of Norse mythology).
Other terms used to refer to the events surrounding Ragnarök in the Poetic Edda include aldar rök (aldar means age, 'end of an age') from a stanza of Vafþrúðnismál, tÃva rök from two stanzas of Vafþrúðnismál, þá er regin deyja ('when the gods die') from Vafþrúðnismál, unz um rjúfask regin ('when the gods will be destroyed') from Vafþrúðnismál, Lokasenna, and SigrdrÃfumál, aldar rof ('destruction of the age') from Helgakviða Hundingsbana II, regin þrjóta ('end of the gods') from Hyndluljóð, and, in the Prose Edda, þá er Muspellz-synir herja ('when the sons of Muspell move into battle') can be found in chapters 18 and 36 of Gylfaginning.
The völva then describes three crowing: In stanza 42, the jötunn herder Eggthér sits on a tumulus and cheerfully plays his harp while the crimson rooster Fjalar (Old Norse "hider, deceiver") crows in the forest Gálgviðr. The golden rooster Gullinkambi crows to the Æsir in Valhalla, and the third, unnamed soot-red rooster crows in the halls of the underworld location of Hel in stanza 43.
After these stanzas, the völva further relates that the hound Garmr produces deep howls in front of the cave of Gnipahellir. Garmr's bindings break and he runs free. The völva describes the state of humanity:
The "sons of MÃm" are described as being "at play," though this reference is not further explained in surviving sources. Heimdall raises the Gjallarhorn into the air and blows deeply into it, and Odin converses with MÃm's head. The world tree Yggdrasil shudders and groans. The jötunn Hrym comes from the east, his shield before him. The Midgard serpent Jörmungandr furiously writhes, causing waves to crash. "The eagle shrieks, pale-beaked he tears the corpse," and the ship Naglfar breaks free thanks to the waves made by Jörmungandr and sets sail from the east. The fire jötnar inhabitants of Muspelheim come forth.
The völva continues that Jötunheimr, the land of the jötnar, is aroar, and that the Æsir are in council. The dwarfs groan by their stone doors. Surtr advances from the south, his sword brighter than the sun. Rocky cliffs open and the jötnar women sink.
The gods then do battle with the invaders: Odin is swallowed whole and alive fighting the wolf Fenrir, causing his wife Frigg her second great sorrow (the first being the death of her son, the god Baldr). Odin's son VÃðarr avenges his father by rending Fenrir's jaws apart and stabbing it in the heart with his spear, thus killing the wolf. The serpent Jörmungandr opens its gaping maw, yawning widely in the air, and is met in combat by Thor. Thor, also a son of Odin and described here as protector of the earth, furiously fights the serpent, defeating it, but Thor is only able to take nine steps afterwards before collapsing dead from the Serpent's venom. The god Freyr fights Surtr and loses. After this, people flee their homes, and the sun becomes black while the earth sinks into the sea, the stars vanish, steam rises, and flames touch the heavens.
The völva sees the earth reappearing from the water and an eagle over a waterfall hunting fish on a mountain. The surviving Æsir meet together at the field of Iðavöllr. They discuss Jörmungandr, great events of the past, and the runic alphabet. In stanza 61, in the grass, they find the golden game pieces that the gods are described as having once happily enjoyed playing games with long ago (attested earlier in the same poem). The reemerged fields grow without needing to be sown. The gods Höðr and Baldr return from Hel and live happily together.
The völva says that the god HÅ“nir chooses wooden slips for divination and that the sons of two brothers will widely inhabit the windy world. She sees a hall thatched with gold in Gimlé, where nobility will live and spend their lives pleasurably. Stanzas 65, found in the Hauksbók version of the poem, refers to a "powerful, mighty one" that "rules over everything" and who will arrive from above at the court of the gods (Old Norse regindómr), which has been interpreted as a Christianity addition to the poem. In stanza 66, the völva ends her account with a description of the dragon NÃðhöggr, corpses in his jaws, flying through the air. The völva then "sinks down." It is unclear if stanza 66 indicates that the völva is referring to the present time or if this is an element of the post-Ragnarök world.
In stanza 44, Odin poses the question to Vafþrúðnir as to who of mankind will survive the "famous" Fimbulwinter ("Mighty Winter"). Vafþrúðnir responds in stanza 45 that those survivors will be LÃf and LÃfþrasir and that they will hide in the forest of HoddmÃmis holt, that they will consume the morning dew, and will produce generations of offspring. In stanza 46, Odin asks what sun will come into the sky after Fenrir has consumed the sun that exists. Vafþrúðnir responds that Sól will bear a daughter before Fenrir assails her and that after Ragnarök this daughter will continue her mother's path.
In stanza 51, Vafþrúðnir states that, after Surtr's flames have been sated, Odin's sons VÃðarr and Váli will live in the temples of the gods, and that Thor's sons Móði and Magni will possess the hammer Mjolnir. In stanza 52, the disguised Odin asks the jötunn about his fate. Vafþrúðnir responds that "the wolf" will consume Odin, and that VÃðarr will avenge him by sundering its cold jaws in battle. Odin ends the duel with one final question: what did Odin say to Baldr before preparing his funeral pyre? With this, Vafþrúðnir realizes that he is dealing with none other than Odin, whom he refers to as "the wisest of beings," adding that Odin alone could know this. Odin's message has been interpreted as a promise of resurrection to Baldr after Ragnarök.
In chapter 34, High describes the binding of the wolf Fenrir by the gods, causing the god Týr to lose his right hand, and that Fenrir remains there until Ragnarök. Gangleri asks High why, since the gods could only expect destruction from Fenrir, they did not simply kill Fenrir once he was bound. High responds that "the gods hold their sacred places and sanctuaries in such respect that they chose not to defile them with the wolf's blood, even though the prophecies foretold that he would be the death of Odin."
As a consequence of his role in the death of the god Baldr, Loki (described as father of Fenrir) is bound on top of three stones with the internal organs of his son Narfi (which are turned into iron) in three places. There, snake venom drops onto his face periodically from a snake placed by the jötunn Skaði. Loki's wife Sigyn collects the venom into a bucket, but whenever she leaves to empty it, the drops reach Loki's face, and the pain he experiences causes convulsions, resulting in . Loki is further described as being bound this way until the onset of Ragnarök.
High relates that the great serpent Jörmungandr, also described as a child of Loki in the same source, will breach land as the sea violently swells onto it. The ship Naglfar, described in the Prose Edda as being made from the human nails of the dead, is released from its mooring and sets sail on the surging sea, steered by a jötunn named Hrym. At the same time, Fenrir, eyes and nostrils spraying flames, charges forward with his mouth wide open, his upper jaw reaching to the heavens, and his lower jaw touching the earth. At Fenrir's side, Jörmungandr sprays venom throughout the air and the sea.
During all of this, the sky splits into two. From the split, the "sons of Muspelheim" ride forth. Surtr rides first, surrounded by flames, his sword brighter than the sun. High says that "Muspell's sons" will ride across Bifröst, described in Gylfaginning as a rainbow bridge, and that the bridge will then break. The sons of Muspell (and their shining battle troop) advance to the field of VÃgrÃðr, described as an expanse that reaches "a hundred leagues in each direction," where Fenrir, Jörmungandr, Loki (followed by "Hel's own"), and Hrym (accompanied by all frost jötnar) join them. While this occurs, Heimdallr stands and blows the Gjallarhorn with all his might. The gods awaken at the sound, and they meet. Odin rides to MÃmisbrunnr in search of counsel from MÃmir. Yggdrasil shakes, and everything, everywhere fears.
High relates that the Æsir and the Einherjar dress for war and head to the field. Odin, wearing a gold helmet and an intricate coat of mail, carries his spear Gungnir and rides before them. Odin advances against Fenrir, while Thor moves at his side, though Thor is unable to assist Odin because he has engaged Jörmungandr in combat. According to High, Freyr fights fiercely with Surtr, but falls because he lacks the sword he once gave to his messenger, SkÃrnir. The hound Garmr (described here as the "worst of monsters") breaks free from his bonds in front of Gnipahellir, and fights the god Týr, resulting in both of their deaths.
Thor kills Jörmungandr but is poisoned by the serpent, and manages to walk only nine steps before falling to the earth dead. Fenrir swallows Odin, though immediately afterwards his son VÃðarr kicks his foot into Fenrir's lower jaw, grips the upper jaw, and rips apart Fenrir's mouth, killing the great wolf. Loki fights Heimdallr and the two kill each other. Surtr covers the earth in fire, causing the entire world to burn. High quotes stanzas 46 to 47 of Völuspá, and additionally stanza 18 of Vafþrúðnismál (the latter relating information about the battlefield VÃgrÃðr).
The figure of Third, seated on the highest throne in the hall, responds that there will be many good places to live, but also many bad ones. Third states that the best place to be is Gimlé in the heavens, where a place exists called Okolnir that houses a hall called Brimir—where one can find plenty to drink. Third describes a hall made of red gold located in Niðafjöll called Sindri, where "good and virtuous men will live." Third further relates an unnamed hall in Náströnd, the beaches of the dead, that he describes as a large repugnant hall facing north that is built from the spines of snakes, and resembles "a house with walls woven from branches"; the heads of the snakes face the inside of the house and spew so much venom that rivers of it flow throughout the hall, in which oath breakers and murderers must wade. Third here quotes Völuspá stanzas 38 to 39, with the insertion of original prose stating that the worst place of all to be is in Hvergelmir, followed by a quote from Völuspá to highlight that the dragon NÃðhöggr harasses the corpses of the dead there.
Chapter 53 begins with Gangleri asking if any of the gods will survive and if there will be anything left of the earth or the sky. High responds that the earth will appear once more from the sea, beautiful and green, where self-sown crops grow. The field Iðavöllr exists where Asgard once was, and, there, untouched by Surtr's flames, VÃðarr and Váli reside. Now possessing their father's hammer Mjölnir, Thor's sons Móði and Magni will meet them there, and, coming from Hel, Baldr and Höðr also arrive. Together, they all sit and recount memories, later finding the gold game pieces the Æsir once owned. Völuspá stanza 51 is then quoted.
High reveals that two humans, LÃf and LÃfþrasir, will have also survived the destruction by hiding in the wood HoddmÃmis holt. These two survivors consume the morning dew for sustenance, and from their descendants, the world will be repopulated. Vafþrúðnismál stanza 45 is then quoted. The personified sun, Sól, will have a daughter at least as beautiful as she, and this daughter will follow the same path as her mother. Vafþrúðnismál stanza 47 is quoted, and so ends the foretelling of Ragnarök in Gylfaginning.
Jansson (1987) notes that at the time of the inscription, everyone who read the lines would have thought of Ragnarök and the allusion that the father found fitting as an expression of his grief. The inscription on the stone depicts a time of religious transition in Viking Age Scandinavia by fusing Christian and Norse components. The presence of a Christian cross on the stone indicates an attempt to combine Norse prophetic themes with Christian concepts of resurrection and endless life. The ship on the stone, with its mast shaped like a cross, is believed to represent the trip to the afterlife, fusing Christian imagery with Viking Age culture.
Similar Indo-European mythological elements are highlighted by comparisons between Ragnarök and Iranian prophetic traditions. The wolves' destruction of the sun and moon in Völuspá is consistent with Iranian customs about the Fravashi, divine guardians who intervene against demonic powers to guarantee the sun and moon's paths. Iranian traditions depict this conflict as a part of the world's continuous war between good and evil, whereas Scandinavian mythology depicts the cosmic catastrophe as taking place at the end of time. These parallels highlight a common cosmological concern for upholding order in the face of chaotic forces. Ragnarök epitomizes the Old Norse warrior culture, in which bravery and resistance are used to face death's inevitable course. Gods such as Odin and Thor represent the ideal warrior archetypes, and the tale reflects a deeply ingrained cultural ideal of heroic tenacity. This philosophy supported a worldview in which destruction is not an end but a necessary prerequisite for rebirth. Iranian traditions share similarities with Ragnarök's warrior ethos. Warriors are portrayed in both mythologies as seeking for a spot in paradise, which is known as Valhalla in Norse mythology. This shared ideal reinforces the relationship between apocalyptic myths and societal ideals in Indo-European traditions by reflecting a cultural emphasis on the afterlife as a compensation for bravery and devotion in combat.
In late 2013 and early 2014, English-language media outlets widely reported that Ragnarök was foretold to occur on 22 February 2014. Apparently patterned after the 2012 phenomenon, the claim was at times attributed to a "Viking Calendar". No such calendar is known to have existed, and the source was a "prediction" made to media outlets by the Jorvik Viking Centre in York, England, intended to draw attention to an event that the institution was to hold on that date. The Jorvik Viking Centre was criticized for misleading the public to promote the event. In a 2014 article on the claims, philologist Joseph S. Hopkins perceives the media response as an example of a broad revival of interest in the Viking Age and ancient Germanic topics.
The Norwegian fantasy adventure film GÃ¥ten Ragnarok was released in 2013 and centres on the discovery of the mythical serpent in contemporary Finnmark.
The myth is central to the 2017 Marvel Cinematic Universe film , at whose climax the demon Surtur destroys Asgard as its people flee into space under the guidance of Thor, Valkyrie, Loki, Heimdall, Hulk, and Korg.
A. S. Byatt published a novel entitled Ragnarok: The End of the Gods in 2011.
Ragnarök is set up at the end of the 2018 video game God of War, which is rooted in Norse mythology, after the protagonist Kratos kills Baldr. The 2022 sequel, God of War Ragnarök, deals with the aftermath of this event and covers the in-game version of Ragnarök.
Norse mythology and climate change inspired the eponymous TV series Ragnarok. The town of Edda in Western Norway is plagued by climate change and industrial pollution caused by the factories owned by the Jutul family, a group of jötunn. They are challenged by a teenage boy, Magne, the reincarnation of Thor. Thus begins the event Ragnarok ("twilight of the gods"), the fight against those who are destroying the planet.
In the 2020 video game Assassin's Creed Valhalla, which is partially inspired by Norse mythology, the Æsir are depicted as members of the Isu, who within the series' fictional lore, are an advanced civilization that predate humanity, and Ragnarök refers to a series of events revolving around the Toba Catastrophe, or the "Great Catastrophe", which was a solar flare that hit the Earth, killing most of the Isu. In one of the game's story arcs, the protagonist Eivor Varinsdottir assumes the role of Odin (later revealed to be her Reincarnation), who searches for a way for himself and the other Æsir to survive beyond Ragnarök, during which they are all foretold to perish. One of the game's downloadable content packs, titled Dawn of Ragnarök, builds upon this, as it follows Odin just as the events of Ragnarök are about to begin.
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