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{{ความหมายอื่น||เกมออนไลน์|แร็กนาร็อกออนไลน์}}
[[ไฟล์:Ragnarök by Doepler.jpg|300px|thumb|ไฟบรรลัยกัลป์ล้างโลกในเหตุการณ์แรกนะร็อก]]
[[ไฟล์:Urnes animals.jpg|thumb|ประตูทิศเหนือของ[[โบสถ์ไม้แห่งอูร์เนส]]ที่สร้างขึ้นในคริสต์ศตวรรษที่ 11 ได้รับการตีความว่าการที่มีรายละเอียดของงูและมังกรนั้น เป็นตัวแทนของแรกนะร็อก<ref name=FAZIO201>Fazio, Moffet, Wodehouse (2003:201).</ref>]]
[[ไฟล์:After Ragnarök by Doepler.jpg|300px|thumb|กำเนิดยุคใหม่หลังเหตุการณ์แรกนะร็อก]]
 
ใน[[เทพปกรณัมนอร์ส|เทวตำนานนอร์ส]] '''แรกนะร็อก''' (Ragnarok) เป็นชุดเหตุการณ์ในอนาคต ประกอบด้วย การยุทธสงครามครั้งใหญ่ตามคำทำนายซึ่งนำไปสู่การสิ้นชีพของทวยเทพที่สำคัญ (ประกอบด้วย จอมเทพ[[โอดิน]], [[ทอร์]], [[เทียร์]], [[เฟรย์]], [[เฮมดาลล์]], และ[[โลกิ]]) ในท้ายที่สุด, การเกิดบังเกิดภัยพิบัติทางธรรมชาติต่างๆ และการที่แผ่นดินจมลงใต้สมุทรตามลำดับ ต่อจากนั้น แผ่นดินจะผุดขึ้นจากทะเลอีกครั้ง และกลับมาอุดมสมบูรณ์ เทพที่รอดชีวิตและเทพผู้กลับมาจากความตายจะมาพบกัน โลกจะกลับมามีพลเมืองด้วยมนุษย์สองคนที่เหลือรอดจะให้กำเนิดพลเมืองมนุษย์อีกครั้ง แรกนะร็อกเป็นเหตุการณ์สำคัญในทางความเชื่อและศาสนาของนอร์ส และเป็นหัวข้อของวจนิพนธ์ทางวิชาการและทฤษฎี
 
ตามที่มีหลักฐานยืนยัน เหตุการณ์นี้ได้รับการบันทึกปรากฎครั้งแรกใน ''[[บทกวีเอ็ดดา]]Poetic Edda'' ซึ่งแปลในคริสต์ศตวรรษที่ 13 จากบันทึกโบราณ และ[[บทร้อยแก้วเอ็ดดา]]ที่เขียนขึ้นในคริสต์ศตวรรษที่ 13 โดย[[สนอร์รี สเทอร์ลิวซัน]] ใน ''มหากาพย์เอ็ดดาProse Edda'' และกลอนบทหนึ่งซึ่งเขียนขึ้นในคริสต์ศตวรรษที่ ''บทกวีเอ็ดดา''13 ในเอกสารทั้งสองฉบับเรียกเหตุการณ์นี้เรียกเป็นภาษานอร์สโบราณว่า '''''Ragnarök''''' หรือ '''''Ragnarøkkr''''' (ภาษานอร์สโบราณ แปลมีความหมายว่า "ชะตากรรมแห่งทวยเทพเทวชะตา" หรือ "สนธยาของเหล่าทวยเทพเทวาอัสดง" ตามลำดับ) คำนี้ถูกคีตกวีชาวเยอรมัน [[ริชชาร์ท วากเนอร์]] แปลเป็นภาษาเยอรมันว่า ''[[เกิทเทอร์เด็มเมอรุง|Götterdammerung]]'' ซึ่งเป็นภาคสุดท้ายของในอุปรากร ''[[แหวนของนีเบอลุง]]''
 
การนำไปอ้างอิงที่มีชื่อเสียงกระทำโดคีตกวี [[ริชาร์ด วากเนอร์]] เขาใช้แรกนะร็อกเป็นฉากหลักของภาค ''[[เกิทเทอร์เด็มเมอรุง]]'' ในอุปรากร ''[[แหวนของนีเบอลุง]]''
 
==นิรุกติศาสตร์==
คำว่า "ragnarö'''''Ragnarök"''''' ใน[[ภาษานอร์สโบราณ]]เป็นคำผสมจากคำสองคำ คำแรกคือ ''ragna'' คำแสดงความเป็นเจ้าของในรูปพหูพจน์ของคำ ''regin'' (แปลว่า "เทพเจ้า" หรือ "พลังอำนาจ") มีรากคำมาจากคำใน[[ภาษาโปรโต-เจอร์แมนิก]]ที่สร้างขึ้นใหม่ [[Asterisk#Historical linguistics|*]]''ragenō'' คำที่สอง ''rök'' มีหลายความหมาย เช่น "การพัฒนา, แหล่งกำเนิด, สาเหตุ, ความสัมพันธ์, ชะตากรรม, สิ้นสุด" การตีความแบบเดิมก่อนควบรวม /ǫ/ และ /ø/ ในภาษาไอซ์แลนด์ (ca. 1200) คำ ''rök'' มีรากคำมาจากคำในภาษาโปรโต-เจอร์แมนิก *''rakō''<ref name=BJORDVAND856-857>See e.g. Bjordvand and Lindemann (2007:856–857).</ref> คำ ''ragnarök'' เมื่อรวมคำแล้วมักตีความเป็น "ชะตากรรมแห่งทวยเทพ"<ref name=SIMEK259>Simek (2000:259).</ref> ใน ค.ศ. 2007 Haraldur Bernharðsson เสนอว่าต้นกำเนิดของคำที่สองในคำผสมเป็น ''røk'' นำไปสู่การสร้างคำขึ้นใหม่ในภาษาโปรโต-เจอร์แมนิก *''rekwa'' และเปิดไปสู่ความไปได้ในความหมายอื่นๆ<ref>Haraldur Bernharðsson (2007:30–32).</ref>
 
คำว่า ''ragnarök'' เมื่อรวมคำแล้วมักตีความเป็น "เทวชะตา"<ref name=SIMEK259>Simek (2000:259).</ref> ใน ค.ศ. 2007 Haraldur Bernharðsson เสนอว่าต้นกำเนิดของคำที่สองในคำผสมเป็น ''røk'' นำไปสู่การสร้างคำขึ้นใหม่ในภาษาโปรโต-เจอร์แมนิก *''rekwa'' และเปิดไปสู่ความไปได้ในความหมายอื่นๆ<ref>Haraldur Bernharðsson (2007:30–32).</ref>
<!--In stanza 39 of the ''Poetic Edda'' poem ''[[Lokasenna]]'', and in the ''Prose Edda'', the form ''ragnarøk(k)r'' appears, ''røk(k)r'' meaning "twilight." It has often been suggested that this indicates a misunderstanding or a learned reinterpretation of the original form ''ragnarök''.<ref name=BJORDVAND856-857>See e.g. Bjordvand, Lindeman (2007:856–857).</ref> Haraldur Bernharðsson argues instead that the words ''ragnarök'' and ''ragnarøkkr'' are closely related, etymologically and semantically, and suggests a meaning of "renewal of the divine powers."<ref>Haraldur Bernharðsson (2007:35).</ref> Usage of this form was popularized in modern [[popular culture]] by 19th century composer [[Richard Wagner]] by way of the title of the last of his ''[[Der Ring des Nibelungen]]'' operas, ''[[Götterdämmerung]]''.<ref name=LINDOW254>Lindow (2001:254).</ref>
 
Other terms used to refer to the events surrounding Ragnarök in the ''Poetic Edda'' include ''aldar rök'' ("end of the world") from stanza 39 of ''[[Vafþrúðnismál]]'', ''tíva rök'' from stanzas 38 and 42 of ''Vafþrúðnismál'', ''þá er regin deyja'' ("when the gods die") from ''Vafþrúðnismál'' stanza 47, ''unz um rjúfask regin'' ("when the gods will be destroyed") from ''Vafþrúðnismál'' stanza 52, ''Lokasenna'' stanza 41, and ''[[Sigrdrífumál]]'' stanza 19, ''aldar rof'' ("destruction of the world") from ''[[Helgakviða Hundingsbana II]]'' stanza 41, ''regin þrjóta'' ("end of the gods") from ''[[Hyndluljóð]]'' stanza 42, 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]]''.<ref name=SIMEK259/>-->
 
==หลักฐานทางประวัติศาสตร์==
<!--===''Poetic Edda''===
The ''Poetic Edda'' contains various references to Ragnarök:
 
====''Völuspá''====
[[ไฟล์:Then the awful fight began by George Wright.jpg|thumb|''Then the Awful Fight Began'' (depiction by [[George Hand Wright|George Wright]], 1908)]]
[[ไฟล์:Odin und Fenriswolf Freyr und Surt.jpg|thumb|''Odin and Fenrir, [[Freyr]] and [[Surtr|Surt]]'' (depiction by [[Emil Doepler]], 1905)]]
[[ไฟล์:Thor und die Midgardsschlange.jpg|thumb|''Thor and the Midgard Serpent'' (by Emil Doepler, 1905)]]
[[ไฟล์:Kampf der untergehenden Götter by F. W. Heine.jpg|thumb|''Battle of the Doomed Gods'' (by [[Friedrich Wilhelm Heine]], 1882)]]
[[ไฟล์:The twilight of the gods by Willy Pogany.png|thumb|right|''The twilight of the gods'' (by [[Willy Pogany]], 1920)]]
In the ''Poetic Edda'' poem ''[[Völuspá]]'', references to Ragnarök begin from stanza 40 until 58, with the rest of the poem describing the aftermath. In the poem, a ''[[völva]]'' recites information to [[Odin]]. In stanza 41, the völva says:
 
{|
|-
| style="padding: 1pt 10pt;" |
<small>Old Norse:</small>
:Fylliz {{unicode|fiǫrvi}}
:feigra manna,
:rýðr ragna {{unicode|siǫt}}
:rauðom dreyra.
:{{unicode|Svǫrt}} verða sólskin
:of sumor eptir,
:veðr {{unicode|ǫll}} válynd
 
:Vitoð ér enn, eða hvat?<ref name=DRONKE18>Dronke (1997:18).</ref>
| style="padding: 1pt 10pt;" |
<small>English:</small>
:It sates itself on the life-blood
:of fated men,
:paints red the powers' homes
:with crimson gore.
:Black become the sun's beams
:in the summers that follow,
:weathers all treacherous.
 
:Do you still seek to know? And what?<ref name=DRONKE18/>
|}
 
The völva then describes three [[rooster]]s crowing: In stanza 42, the jötunn [[herder|herdsman]] [[Eggthér]] sits on a [[tumulus|mound]] and cheerfully plays his [[harp]] while the crimson rooster [[Fjalar (disambiguation)|Fjalar]] ([[Old Norse]] "hider, deceiver"<ref name=ORCHARD43>Orchard (1997:43).</ref>) 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 (realm)|Hel]] in stanza 43.<ref name=LARRINGTON9>Larrington (1996:9).</ref>
 
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:
{|
|
| style="padding: 1pt 10pt;" |
:Brœðr muno beriaz
:ok at {{unicode|bǫnom}} verða[z]
:muno systrungar
:sifiom spilla.
:Hart er í heimi,
:hórdómr mikill
:—{{unicode|skeggǫld}}, {{unicode|skálmǫld}}
:—skildir ro klofnir—
:{{unicode|vindǫld}}, {{unicode|vargǫld}}—
:áðr {{unicode|verǫld}} steypiz.
:Mun engi maðr
:{{unicode|ǫðrom}} þyrma.<ref name=DRONKE19>Dronke (1997:19).</ref>
| style="padding: 1pt 10pt;" |
:Brothers will fight
:and kill each other,
:sisters' children
:will defile kinship.
:It is harsh in the world,
:whoredom rife
:—an axe age, a sword age
:—shields are riven—
:a wind age, a wolf age—
:before the world goes headlong.
:No man will have
:mercy on another.<ref name="DRONKE19"/>
|
|}
 
The "sons of [[Mímir|Mím]]" are described as being "at play", though this reference is not further explained in surviving sources.<ref name=LARRINGTON265>Larrington (1996:265).</ref> Heimdall raises the [[Gjallarhorn]] into the air and blows deeply into it, and Odin converses with Mím'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 [[Hræsvelgr|eagle]] shrieks, pale-beaked he tears the corpse," and the ship [[Naglfar]] breaks free thanks to the waves made by Jormungandr and sets sail from the east. The fire [[Jötunn|jötnar]] inhabitants of [[Muspelheim]] come forth.<ref name=LARRINGTON10>Larrington (1996:10).</ref>
 
The völva continues that [[Jötunheimr]], the land of the jötnar, is aroar, and that the Æsir are in council. The [[Norse dwarves|dwarves]] groan by their stone doors.<ref name="DRONKE19" /> [[Surtr]] advances from the south, his sword brighter than the sun. Rocky cliffs open and the jötnar women sink.<ref name=BELLOWS22>Bellows (2004:22).</ref> People walk the road to Hel and heavens split apart.
 
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]]).<ref name=LARRINGTON266>Larrington (1996:266).</ref> The god [[Freyr]] fights [[Surtr]] and loses. Odin's son [[Víðarr]] 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 afterward before collapsing. 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.<ref name=BELLOWS23>Bellows (2004:23).</ref>
 
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.<ref name=LARRINGTON12>Larrington (1996:12).</ref>
 
The völva says that the god [[Hœnir]] 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.<ref name=LARRINGTON12/> 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''),<ref name=SIMEK262>Simek (2007:262)</ref> which has been interpreted as a [[Christianity|Christian]] addition to the poem.<ref name=LINDOW257>Lindow (2001:257).</ref> In stanza 66, the völva ends her account with a description of the dragon [[Níðhöggr]], corpses in his jaws, flying through the air. The völva then "sinks down."<ref name=LARRINGTON13>Larrington (1996:13).</ref> 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.<ref name=LARRINGTON3>Larrington (1996:3).</ref>
 
====''Vafþrúðnismál''====
[[ไฟล์:Vidar by Collingwood.jpg|thumb|right|An illustration of Víðarr stabbing Fenrir while holding his jaws apart (by [[W. G. Collingwood]], inspired by the [[Gosforth Cross]], 1908)]]
[[ไฟล์:Fenrir and Odin by Frølich.jpg|thumb|''Fenrir and Odin'' (by [[Lorenz Frølich]], 1895)]]
The [[Vanir]] god [[Njörðr]] is mentioned in relation to Ragnarök in stanza 39 of the poem ''[[Vafþrúðnismál]]''. In the poem, Odin, disguised as "[[List of names of Odin|Gagnráðr]]" faces off with the wise jötunn [[Vafþrúðnir]] in a battle of wits. Vafþrúðnismál references Njörðr's status as a hostage during the earlier [[Æsir-Vanir War]], and that he will "come back home among the wise Vanir" at "the doom of men."<ref name=LARRINGTON46>Larrington (1999:46).</ref>
 
In stanza 44, Odin poses the question to Vafþrúðnir as to who of mankind will survive the "famous" [[Fimbulvetr]] ("Mighty Winter"<ref name=LINDOW115>Lindow (2001:115).</ref>). Vafþrúðnir responds in stanza 45 that those survivors will be [[Líf and Lífþrasir]], and that they will hide in the forest of [[Hoddmímis 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 (Sun)|Sól]] will bear a daughter before Fenrir assails her, and that after Ragnarök this daughter will continue her mother's path.<ref name=LARRINGTON47>Larrington (1999:47).</ref>
 
In stanza 51, Vafþrúðnir states that, after Surtr's flames have been sated, Odin's sons Víðarr and [[Váli (son of Odin)|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 Odin's own fate. Vafþrúðnir responds that "the wolf" will consume Odin, and that Víðarr will avenge him by sundering its cold jaws in battle. Odin ends the duel with one final question: what did Odin say to [[Baldr|his son]] 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.<ref name=LARRINGTON48-49>Larrington (1999:48–49).</ref> Odin's message has been interpreted as a promise of resurrection to Baldr after Ragnarök.<ref name=LARRINGTON269>Larrington (1999:269).</ref>
 
====''Helgakviða Hundingsbana II''====
Ragnarök is briefly referenced in stanza 40 of the poem ''[[Helgakviða Hundingsbana II]]''. Here, the [[valkyrie]] [[Sigrún]]'s unnamed maid is passing the deceased hero [[Helgi Hundingsbane]]'s [[Tumulus|burial mound]]. Helgi is there with a retinue of men, surprising the maid. The maid asks if she is witnessing a delusion since she sees dead men riding, or if Ragnarök has occurred. In stanza 41, Helgi responds that it is neither.<ref name=LARRINGTON139>Larrington (1999:139).</ref>
 
===''Prose Edda''===
Snorri Sturluson's ''Prose Edda'' quotes heavily from ''Völuspá'' and elaborates extensively in prose on the information there, though some of this information conflicts with that provided in ''Völuspá''.
 
====''Gylfaginning'' chapters 26 and 34====
[[ไฟล์:Beginn des Weltunterganges.jpg|thumb|Loki breaks free at the onset of Ragnarök (by Ernst H. Walther, 1897)]]
In the ''Prose Edda'' book ''[[Gylfaginning]]'', various references are made to Ragnarök. Ragnarök is first mentioned in chapter 26, where the throned figure of High, king of the hall, tells [[Gylfi|Gangleri]] (King [[Gylfi]] in disguise) some basic information about the goddess [[Iðunn]], including that her apples will keep the gods young until Ragnarök.<ref name=BYOCK36>Byock (2005:36).</ref>
 
In chapter 34, [[High, Just-As-High, and Third|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."<ref name=BYOCK42>Byock (2005:42).</ref>
</blockquote>
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 (son of Loki)|Narfi]] (which are turned into iron) in three places. There, [[snake venom|venom]] drops onto his face periodically from a snake placed by the jötunn [[Skaði]], and when his wife [[Sigyn]] empties the bucket she is using to collect the dripping venom, the pain he experiences causes convulsions, resulting in [[earthquake]]s. Loki is further described as being bound this way until the onset of Ragnarök.<ref name=BYOCK70>Byock (2005:70).</ref>
 
====''Gylfaginning'' chapter 51====
Chapter 51 provides a detailed account of Ragnarök interspersed with various quotes from ''Völuspá'', while chapters 52 and 53 describe the aftermath of these events. In Chapter 51, High states the first sign of Ragnarök will be [[Fimbulvetr]], during which time three winters will arrive without a summer, and the sun will be useless. High details that, prior to these winters, three earlier winters will have occurred, marked with great battles throughout the world. During this time, greed will cause brothers to kill brothers, and fathers and sons will suffer from the collapse of kinship bonds. High then quotes stanza 45 of ''Völuspá''. Next, High describes that the wolf will first swallow the sun, and then his brother the moon, and mankind will consider the occurrence as a great disaster resulting in much ruin. The stars will disappear. The earth and mountains will shake so violently that the trees will come loose from the soil, the mountains will topple, and all restraints will break, causing Fenrir to break free from his bonds.<ref name=BYOCK71-72>Byock (2005:71–72).</ref>
 
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 [[Nail (anatomy)|human nails]] of the dead, is released from its [[Mooring (watercraft)|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, his lower jaw touching the earth. At Fenrir's side, Jörmungandr sprays venom throughout the air and the sea.<ref name=BYOCK72>Byock (2005:72).</ref>
 
During all of this, the sky splits into two. From the split, the "sons of [[Muspelheim|Muspell]]" 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 [[Vígríðr]], 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 [[Mímir's Well]] in search of counsel from Mímir. Yggdrasil shakes, and everything, everywhere fears.<ref name=BYOCK72/>
[[ไฟล์:Ragnarök by Doepler.jpg|thumb|A scene from the last phase of Ragnarök, after Surtr has engulfed the world with fire (by Emil Doepler, 1905)]]
High relates that the Æsir and the [[Einherjar]] dress for war and head to the field. Odin, wearing a gold helmet and an intricate [[Mail (armour)|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]] fiercely fights with Surtr, but Freyr falls because he lacks the sword he once gave to his messenger, [[Skirnir]]. 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.<ref name=BYOCK73>Byock (2005:73).</ref>
 
Thor kills Jörmungandr, yet is poisoned by the serpent, and manages to walk nine steps before falling to the earth dead. Fenrir swallows Odin, though immediately afterward his son [[Víðarr]] kicks his foot into Fenrir's lower jaw, grips Fenrir's upper jaw, and rips apart Fenrir's mouth, killing Fenrir. Loki fights Heimdallr, and the two kill one another. 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 Vígríðr).<ref name=BYOCK73-75>Byock (2005:73–75).</ref>
 
====''Gylfaginning'' chapters 52 and 53====
[[ไฟล์:After Ragnarök by Doepler.jpg|thumb|left|The new world that rises after Ragnarök, as described in ''[[Völuspá]]'' (depiction by Emil Doepler)]]
[[ไฟล์:Líf and Lífthrasir by Lorenz Frølich.jpg|thumb|A depiction of Líf and Lífthrasir (by [[Lorenz Frølich]], 1895)]]
At the beginning of chapter 52, Gangleri asks "what will be after heaven and earth and the whole world are burned? All the gods will be dead, together with the Einherjar and the whole of mankind. Didn't you say earlier that each person will live in some world throughout all ages?"<ref name=BYOCK76>Byock (2005:76).</ref>
 
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 and pink gold|red gold]] located in [[Niðafjöll]] called [[Sindri (mythology)|Sindri]], where "good and virtuous men will live."<ref name=BYOCK76/> 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 Níðhöggr harasses the corpses of the dead there.<ref name=BYOCK76-77>Byock (2005:76–77).</ref>
 
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, Víðarr and [[Váli (son of Odin)|Váli]] reside. Now possessing their father's hammer [[Mjolnir]], Thor's sons [[Móði and Magni]] will meet them there, and, coming from [[Hel (realm)|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.<ref name=BYOCK77>Byock (2005:77).</ref>
 
High reveals that two humans, [[Líf and Lífþrasir]], will have also survived the destruction by hiding in the wood [[Hoddmímis 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 (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''.<ref name=BYOCK77-78>Byock (2005:77–78).</ref>
 
==Archaeological record==
[[ไฟล์:Br Olsen;185A, Andreas.jpg|thumb|Thorwald's Cross, on the grounds of Kirk Andreas, Isle of Man]]
Various objects have been identified as depicting events from Ragnarök.
 
===Thorwald's Cross===
[[Manx Runestones#Thorwald's Cross: Br Olsen;185A (Andreas (III), MM 128)|Thorwald's Cross]], a partially surviving [[Manx Runestones|runestone]] erected at Kirk Andreas on the [[Isle of Man]], depicts a bearded human holding a spear downward at a wolf, his right foot in its mouth, while a large bird sits at his shoulder.<ref name=PLUSKOWSKI158>Pluskowski (2004:158).</ref> [[Rundata]] dates it to 940,<ref name="BrOlsen;185A">Entry Br Olsen;185A in Rundata 2.0</ref> while Pluskowski dates it to the 11th century.<ref name=PLUSKOWSKI158/> This depiction has been interpreted as Odin, with a [[Hugin and Munin|raven]] or eagle at his shoulder, being consumed by Fenrir at Ragnarök.<ref name=PLUSKOWSKI158/><ref name=JANSSON>Jansson (1987:152)</ref> On the other side of the stone is a depiction of a large cross and another image parallel to the Odin figure that has been described as Christ triumphing over Satan.<ref name=HUNTER200>Hunter, Ralston (1999:200).</ref> These combined elements have led to the cross as being described as "[[Syncretism|syncretic art]]"; a mixture of [[Norse paganism|pagan]] and Christian beliefs.<ref name=PLUSKOWSKI158/>
 
===Gosforth Cross===
The [[Gosforth Cross]] (920–950), in [[Cumbria]], England, is a standing cross of a typical Anglo-Saxon form, carved on all sides of the long shaft, which is nearly square in section. Apart from panels of ornament, the scenes include a Christian ''Crucifixion'', and possibly another scene in Hell, but the other scenes are generally interpreted as narrative incidents from the Ragnarök story,<ref>{{Cite book |last=Bailey |first=Richard N. |authorlink= |editor-last=Barnes |editor-first=Geraldine |editor2-last=Ross |editor2-first=Margaret Clunies |contribution=Scandinavian Myth on Viking-period Stone Sculpture in England |title=Old Norse Myths, Literature, and Society |publisher=University of Sydney |year=2002 |location=Sydney |pages=15–23 |url=http://www.arts.usyd.edu.au/departs/medieval/saga/pdf/015-bailey.pdf |isbn=1-86487-316-7}}</ref> even by a scholar as cautious of such interpretations as [[David M. Wilson]].<ref name=PLUSKOWSKI158/><ref>[[David M. Wilson|Wilson, David M.]]; ''Anglo-Saxon: Art From The Seventh Century To The Norman Conquest'', pp. 149–150, Thames and Hudson (US edn. Overlook Press), 1984.</ref> The Ragnarök battle itself may be depicted on the north side.<ref name=ORCHARD13>Orchard (1997:13).</ref> The cross features various figures depicted in [[Borre style]], including a man with a spear facing a monstrous head, one of whose feet is thrust into the beast's forked tongue and on its lower jaw, while the other is placed against its upper jaw, a scene interpreted as Víðarr fighting Fenrir.<ref name=PLUSKOWSKI158/>
 
===Ledberg stone===
[[ไฟล์:Ledbergsstenen 20041231.jpg|thumb|right|A composite image of three different angles of the Ledberg stone]]
The 11th century [[Ledberg stone]] in [[Sweden]], similarly to Thorwald's Cross, features a figure with his foot at the mouth of a four-legged beast, and this may also be a depiction of Odin being devoured by Fenrir at Ragnarök.<ref name=JANSSON/> Below the beast and the man is a depiction of a legless, helmeted man, with his arms in a prostrate position.<ref name=JANSSON/> The [[Younger Futhark]] inscription on the stone bears a commonly seen memorial dedication, but is followed by an encoded [[runic alphabet|runic]] sequence that has been described as "mysterious,"<ref name=MACLEOD145>MacLeod, Mees (2006:145).</ref> and "an interesting magic formula which is known from all over the ancient Norse world."<ref name=JANSSON/>
 
===Skarpåker stone===
On the early 11th century [[Skarpåker Stone]], from [[Södermanland]], Sweden, a father grieving his dead son used the same verse form [[fornyrðislag|as in the ''Poetic Edda'']] in the following engraving:
{|
|
:''Iarð skal rifna''
:''ok upphiminn''
|
:"Earth shall be riven
:and the over-heaven."
|
|}
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.<ref name=JANSSON2>Jansson (1987:141)</ref>
 
==Theories and interpretations==
[[ไฟล์:Ragnarök by Collingwood.jpg|thumb|''Ragnarök (motive from the Heysham [[Hogback (sculpture)|hogback]])'' (by [[W. G. Collingwood]], 1908)]]
[[ไฟล์:Der Asen Untergang by Karl Ehrenberg.jpg|thumb|''The downfall of the Æsir'' (by [[Karl Ehrenberg]], 1882)]]
 
===Cyclical time===
[[Rudolf Simek]] theorizes that the survival of Líf and Lífþrasir at the end Ragnarök is "a case of reduplication of the [[anthropogeny]], understandable from the [[Wheel of time|cyclic nature]] of the Eddic [[eschatology]]". Simek says that Hoddmímis holt "should not be understood literally as a wood or even a forest in which the two keep themselves hidden, but rather as an alternative name for the world-tree Yggdrasill. Thus, the creation of mankind from tree trunks ([[Ask and Embla|Askr, Embla]]) is repeated after the Ragnarǫk as well". Simek says that in [[Germanic languages|Germanic regions]], the concept of mankind originating from trees is ancient, and additionally points out legendary parallels in a [[Bavaria]]n legend of a [[shepherd]] who lives inside a tree, whose descendants repopulate the land after life there has been wiped out by plague (citing a retelling by F. R. Schröder). In addition, Simek points to an Old Norse parallel in the figure of [[Örvar-Oddr]], "who is rejuvenated after living as a tree-man (''Ǫrvar-Odds saga'' 24–27)".<ref name=SIMEK189>Simek (2007:189). For Schröder, see Schröder (1931).</ref>
 
===''Muspille'', ''Heliand'', and Christianity===
Theories have been proposed about the relation to Ragnarök and the 9th century [[Old High German]] [[epic poetry|epic poem]] ''[[Muspilli]]'' about the Christian Last Judgment, where the word ''Muspille'' appears, and the 9th century [[Old Saxon]] epic poem ''[[Heliand]]'' about the life of Christ, where various other forms of the word appear. In both sources, the word is used to signify the end of the world through fire.<ref name=SIMEK222-224>Simek (2007:222–224).</ref> Old Norse forms of the term also appear throughout accounts of Ragnarök, where the world is also consumed in flames, and, though various theories exist about the meaning and origins of the term, its etymology has not been solved.<ref name=SIMEK222-224/>
 
===Proto-Indo-European basis===
Parallels have been pointed out between the Ragnarök of the [[Norse paganism|Norse pagans]] and the beliefs of other related [[Proto-Indo-Europeans|Indo-European peoples]]. Subsequently, theories have been put forth that Ragnarök represents a later evolution of a [[Proto-Indo-European religion|Proto-Indo-European]] belief along with other cultures descending from the Proto-Indo-Europeans. These parallels include comparisons of a cosmic winter motif between the Norse [[Fimbulwinter]], the [[Ancient Iranian peoples|Iranian]] [[Bundahishn]] and [[Jamshid|Yima]].<ref name=MALLORYADAMS182-183>Mallory, Adams (1997:182–183).</ref> Víðarr's stride has been compared to the [[Vedas|Vedic]] god [[Vishnu]] in that both have a "cosmic stride" with a special shoe used to tear apart a beastly wolf.<ref name=MALLORYADAMS182-183/> Larger patterns have also been drawn between "final battle" events in Indo-European cultures, including the occurrence of a blind or semi-blind figure in "final battle" themes, and figures appearing suddenly with surprising skills.<ref name=MALLORYADAMS182-183/>
 
===Volcanic eruptions===
[[Hilda Ellis Davidson]] theorizes that the events in ''Völuspá'' occurring after the death of the gods (the sun turning black, steam rising, flames touching the heavens, etc.) may be inspired by the volcanic eruptions on Iceland. Records of eruptions on Iceland bear strong similarities to the sequence of events described in ''Völuspá'', especially the eruption at [[Laki]] that occurred in 1783.<ref name=DAVIDSON208-209>Davidson (1990:208–209).</ref> [[Bertha Phillpotts]] theorizes that the figure of Surtr was inspired by Icelandic eruptions, and that he was a volcano demon.<ref name=PHILLPOTTS/DAVIDSON>Phillpotts (1905:14 ff.) in Davidson (1990:208).</ref> Surtr's name occurs in some Icelandic place names, among them the [[lava tube]] caves [[Surtshellir]], a number of dark caverns in the volcanic central region of Iceland.
 
===''Bergbúa þáttr''===
Parallels have been pointed out between a poem spoken by a [[jötunn]] found in the 13th century [[þáttr]] ''[[Bergbúa þáttr]]'' ("the tale of the mountain dweller"). In the tale, Thórd and his servant get lost while traveling to church in winter, and so take shelter for the night within a cave. Inside the cave they hear noises, witness a pair of immense burning eyes, and then the being with burning eyes recites a poem of 12 stanzas. The poem the being recites contains references to Norse mythology (including a mention of Thor) and also prophecies (including that "mountains will tumble, the earth will move, men will be scoured by hot water and burned by fire"). Surtr's fire receives a mention in stanza 10. [[John Lindow]] says that the poem may describe "a mix of the destruction of the race of giants and of humans, as in Ragnarök" but that "many of the predictions of disruption on earth could also fit the volcanic activity that is so common in Iceland."<ref name=LINDOW73-74>Lindow (2001:73–74).</ref>
--
 
==อ้างอิง==
{{commons category-inline|Ragnarök}}
{{wiktionary|Ragnarok}}
{{commons category|Ragnarök}}
{{Reflist|3}}
 
==บรรณานุกรม==
{{refbegin|2}}
*[[Henry Adams Bellows|Bellows, Henry Adams]] (2004). ''The Poetic Edda: The Mythological Poems''. [[Dover Publications]]. ISBN 0-486-43710-8
*Bjordvand, Harald; Lindeman, Fredrik Otto (2007). ''Våre arveord''. Novus. ISBN 978-82-7099-467-0.
*Byock, Jesse (Trans.) (2005). ''The Prose Edda''. [[Penguin Classics]]. ISBN 0-14-044755-5
*[[Ursula Dronke|Dronke, Ursula]] (Trans.) (1997). ''The Poetic Edda: Volume II: Mythological Poems''. [[Oxford University Press]]. ISBN 0-19-811181-9
*[[Hilda Ellis Davidson|Davidson, H. R. Ellis]] (1990). ''Gods and Myths of Northern Europe''. [[Penguin Books]]. ISBN 0-14-013627-4.
*Fazio, Michael W. Moffett, Marian. Wodehouse, Lawrence (2003). ''[http://books.google.com/books?id=HrzPlqLjR1MC&printsec=frontcover&source=gbs_navlinks_s#v=onepage&q=&f=false A World History of Architecture]''. [[McGraw-Hill Professional]]. ISBN 0-07-141751-6
*Haraldur Bernharðsson (2007). "Old Icelandic ''Ragnarök'' and ''Ragnarökkr''" in ''Verba Docenti'' edited by Alan J. Nussbaum, pp.&nbsp;25–38. ISBN 0-9747927-3-X
*Hunter, John & Ralston, Ian (1999). ''[http://books.google.com/books?id=Fiw99ueTkU0C&printsec=frontcover&source=gbs_ge_summary_r&cad=0#v=onepage&q&f=false The Archaeology of Britain: An Introduction from the Upper Palaeolithic to the Industrial Revolution]''. [[Routledge]]. ISBN 0-415-13587-7
*Jansson, Sven B. (1987). ''Runes in Sweden''. Stockholm, Gidlund. ISBN 91-7844-067-X
*Larrington, Carolyne (Trans.) (1999). ''The Poetic Edda''. [[Oxford World's Classics]]. ISBN 0-19-283946-2
*[[John Lindow|Lindow, John]] (2001). ''[http://books.google.com/books?id=KlT7tv3eMSwC&printsec=frontcover&source=gbs_navlinks_s#v=onepage&q=&f=false Norse Mythology: A Guide to the Gods, Heroes, Rituals, and Beliefs]''. [[Oxford University Press]]. ISBN 0-19-515382-0
*Macleod, Mindy. Mees, Bernard (2006). [http://books.google.com/books?id=hx7UigqsTKoC ''Runic Amulets and Magic Objects'']. [[Boydell & Brewer|Boydell Press]]. ISBN 1-84383-205-4
*[[J. P. Mallory|Mallory, J.P.]] [[Douglas Q. Adams|Adams, Douglas Q.]] (1997). ''[[Encyclopedia of Indo-European Culture]]''. [[Taylor & Francis]]. ISBN 1-884964-98-2
*Orchard, Andy (1997). ''Dictionary of Norse Myth and Legend''. [[Orion Publishing Group|Cassell]]. ISBN 0-304-34520-2
*[[Bertha Phillpotts|Phillpotts, Bertha]] (1905). "Surt" in ''Arkiv för Nordisk Filologi'', volume 21, pp.&nbsp;14 ff.
*Pluskowski, Aleks (2004). "[http://books.google.com/books?id=5M7JElJtK8AC&printsec=frontcover&source=gbs_navlinks_s#v=onepage&q=&f=false Apocalyptic Monsters: Animal Inspirations for the Iconography of Medieval Northern Devourers]" as collected in: Bildhauer, Bettina & Mills, Robert. ''The Monstrous Middle Ages''. [[University of Toronto Press]]. ISBN 0-8020-8667-5
*[[Rundata|Rundata 2.0 for Windows]].
*{{cite journal |authorlink1=Meyer Schapiro |last1=Schapiro |first1=Meyer |year=1942 |jstor=3046829 |title='Cain's Jaw-Bone that Did the First Murder' |journal=The Art Bulletin |volume=24 |issue=3 |pages=205–12 |doi=10.2307/3046829}}
*{{cite book |authorlink1=Meyer Schapiro |last1=Schapiro |first1=Meyer |year=1980 |title=Late Antique, Early Christian and Mediaeval Art |publisher=Chatto & Windus |location=London |isbn=978-0-7011-2514-1}}
*[[Rudolf Simek|Simek, Rudolf]] (2007) translated by Angela Hall. ''Dictionary of Northern Mythology''. [[Boydell & Brewer|D.S. Brewer]]. ISBN 0-85991-513-1
{{refend}}
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[[หมวดหมู่:อวสานวิทยา]]
[[หมวดหมู่:เทพปกรณัมนอร์ส]]
 
<!--'''แร็กนาร็อก''' ([[ภาษาสแกนดิเนเวีย|สแกนดิเนเวีย]]: Ragnarök; {{lang-en|Ragnarok}}; {{IPA-en|rɑg nəˌrɒk}}) เป็นชื่อสงครามอวสานโลกใน[[เทพปกรณัมนอร์ส]] อันเนื่องจากการสู้รบระหว่างฝ่ายเทพเจ้า เรียกว่า [[แอซิร์]] (Æsir) ซึ่งนำโดย[[โอดิน]] กับฝ่ายอสูร เรียกว่า โยตุนส์ (Jotuns) ซึ่งนำโดย [[โลกิ]]
 
สงครามครั้งนี้ไม่เพียงนำมาซึ่งการสิ้นชีพทั้งฝ่ายเทพเจ้าและฝ่ายปีศาจ แต่ยังเป็นสงครามครั้งสุดท้ายที่ทำลายล้างทุกสรรพสิ่งในจักรวาลจนสูญสิ้น หลงเหลือเพียงเทพเจ้าบางองค์ และมนุษย์ที่จะร่วมกันสร้างโลกใหม่
 
ประเด็นที่น่าสนใจในตำนานแร็กนาร็อกคือเหล่าเทพเจ้าได้ล่วงรู้ถึงผลที่จะเกิดขึ้นจากสงครามก่อนแล้วผ่านคำทำนายว่าจะเกิดเหตุการณ์ อะไรขึ้นเมื่อไร ใครจะต่อสู้กับใคร และใครจะถูกใครสังหาร แม้กระนั้นฝ่ายเทพก็ไม่มีอำนาจเพียงพอจะป้องกันไม่ให้เกิดสงครามครั้งนี้ขึ้นได้ อย่างไรก็ตามฝ่ายเทพก็ได้ต่อสู้ เผชิญหน้าต่อชะตากรรมของตนอย่างกล้าหาญ
 
ในสังคมของนักรบชาวไวกิ้งการตายในสงครามเป็นวีรกรรมอันน่ายกย่องประการหนึ่ง โดยวิญญาณของนักรบผู้พลีชีพในการศึกจะถูกอัญเชิญไปยังหอแห่งความปีติหรือ[[วัลฮัลลา]] (Valhalla) เพื่อพบกับ[[โอดิน]] เทพเจ้าผู้ยิ่งใหญ่ที่สุด ผู้ซึ่งแม้แต่ตัวพระองค์เองก็มิได้เป็นนิจนิรันดร์ จักต้องพ่ายแพ้ต่อสุนัขป่า[[เฟนรีร์]] และม้วยมอดไปในการศึกแห่งรักนะร็อกในที่สุด
 
คำทำนายของคนทรง [[วอลวา]] (Völva) เกี่ยวกับประวัติศาสตร์และชะตากรรมของทวยเทพนับตั้งแต่จุดเริ่มต้นของเวลาจนถึงยุคของแรกนะร็อก ได้ถูกเล่าขานสืบทอดเป็นบทกวีตำนานมาตั้งแต่ช่วง 1000 ปี ก่อนคริสตกาล
 
คำว่า แร็กนาร็อก (Ragnarok) มาจากภาษา[[สแกนดิเนเวีย|สแกนดิเนเวียโบราณ]] Ragnarök ซึ่งประกอบไปด้วยคำว่า แร็กนา (ragna) ซึ่งแปลว่า พระเจ้า หรือ พลังอำนาจในการควบคุม และ คำว่า ร็อก (rök) แปลว่า โชคชะตา-->
 
[[หมวดหมู่:อวสานวิทยา]]
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