The belief system that the quote belongs to is most likely a form of benevolent leadership or ethical leadership. It suggests that a good leader should possess qualities of virtue and kindness towards their subjects, earning their loyalty in return. This belief system prioritizes moral values and integrity in leadership.
The beleife system is confutionsm
It means strong and virtous
Brianna means strong ,noble,and virtous.
aristole says you can not be born virtuous nor turn virtuous over night. aristole says you must practice virtous until it become second nature.
When realating the law to morality, the law should be seen as helpful and guiding the teens and children, and to all age groups, to lead a moral life, to be virtous, chaste, modest, and respectful to parents, elders, and gaurdians. The law should say respect to all religions, to treat all people equal, not to hate, to be peacful and considerate towards others. The law should show respect to all babbies, to all elders, and to respect life. It should have regards to respect animals and land.
it rejects the idea of an eternal soul.This is clearly show in what the Buddhist call the wheel of Birth and Death - the Buddhist teachings believe that there is no eternal, independent existing soul to be reborn. Buddhism believe that the Phenomenon or that even acts as a cause that sets another into motion. They call the central cause of this process as effect of Karma ( Pali; karma) our actions of body, speech and mind. They teach that the impressions of our virtous and non-virtous actions shape our experience moment by moment and that when we die , this process continues.The Buddhist believe that the wheel of birth and death operates primarily because of - afflictions, attachment and delusion.
Plutarchs Lives are written in a highly moralistic fashion and since in general he tends to choose his subjects in order to extoll virtue, by displaying how others have lead virtous lives he has a tendancy to focus more closely on good personality traits than negative ones. The only really negative lives that he writes is the pair of Marius and Pyrus, in both of these lives he points to a lack of satisfaction with what one has attained as a negative quality. this discontentment leads both Marius and Pyrus to greed and ambiton and compromise of their morals in order to attain more for themselves. Good personality traits he sees as Skill in warfare and Politics, Love of ones country (as exemplified in Ageisilaus) an indefferance to money and lack of greed there of. He sees this in his subjects who lend money to their friends without intrest and those who refuse bribes on moral grounds. He sees chastity as another important virtue as well as skill in orataory.
A greek writer and biographer who was a member of the litteray movement known as the second sophistic, which was the greek equivilent to the silver age of latin literature. He wrote during the Julio-Claudian period, his biographies were paired accounts of famous Greeks and Romans to allow for easy comparison between the two cultures. His biographies mainly focus on the lives of men whom he held to be virtuous for the didactic purpose of exemplifying virtue so his readers could understand how to live their own lives in a more virtous fashion, however he wrote one pair of lives that focuses on negative characteristics.
A religious person has a mind to do good, avoid evil, to be kind and caring, to be virtous, alway giving and most important, to be useful to all other beings while a business person has a mind to make use of people in order to make profit, to take advantage of other's weakness, ignorance for selfish gain. A religious person smile from the heart while a business person smile from the mind. A religious person accord to the way of nature while a business person manupilate nature to increase his account balance.
Private enterprises oftentimes are motivated or driven by profit and revenue. They therefore are inclined to adapt to external conditions as fast a possible in a way appropriate to/specific to them. Governments however are invested in more different and varied ventures or roles, therefore there are a greater number of conditions which occur for them and they must assess the impact and effect on other aspects of their enterprise as well. Another issue would be a moral one in that the Government is supposed to be more high brow, and virtous than privately owned enterprises. Thus limiting options.
The 1800's were marked by two contrast of what beauty should be. The first epitome was the "virtuous woman". Brown hair, pale skin and pounds of body weight were considered "beautiful". Being corpulent simply meant you were successful in maternity. The second cannon was the ideal of the "sick woman". Women ingested vinegar and lemon juice and slept very well little in order to look as sick as possible. This woman was the mysterious woman, the distant woman, the dreamt-about woman. Ex. Virtous woman - Madame de Montespan Sick Woman- Sappho (Charles Mengin) Beauty is something everyone sees on your outer self, but true beauty comes from within.
SubhanAllahzi Sakhralana, Haza Wama Kunnalahu Mukrinin. Wa Inna Ila Rabunna Lamun Kalibun. I don't think there is a name for this DUA but i just know this is what should be recited while travelling.
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 a single poem in the Poetic Edda, the event is referred to as Ragnarökr or Ragnarökkr (Old Norse "Twilight of the Gods"), a usage popularized by 19th century composer Richard Wagner with the title of the last of his Der Ring des Nibelungen operas; Götterdämmerung. The Old Norse word "ragnarök" is a compound of two words. The first part is ragna, which is the genitive plural of regin ("gods" or "ruling powers"), from the reconstructed Proto-Germanic term *ragenō. The second part is rök, which has several meanings, such as "development, origin, cause, relation, fate, end". The traditional interpretation is that prior to the merging of /ö/ and /ø/ (ca. 1200) the word was rök, derived from Proto-Germanic *rakō. The word ragnarök as a whole is then usually interpreted as something like "final destiny of the gods." In 2007, Haraldur Bernharðsson proposed that the original form of the second word in the compound is røk, leading to a Proto-Germanic reconstruction of *rekwa and opening up other semantic possibilities. In stanza 39 of the Poetic Eddapoem Lokasenna, and in Snorri's Prose Edda, the form ragnarök(k)r appears, rök(k)r meaning "twilight". It has often been suggested that this indicates a misunderstanding or a learned reinterpretation of the original form ragnarök. Haraldur Bernharðsson argues instead that the words ragnarökand ragnarökkr are closely related, etymologically and semantically, and suggests a meaning of "renewal of the divine powers". 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 Vafþrúðnismálstanza 47, unz um rjúfask regin ("when the gods will be destroyed") from Vafþrúðnismál stanza 52, Lokasennastanza 41, and Sigrdrífumál stanza 19, aldar rof("destruction of the world") from Helgakviða Hundingsbana IIstanza 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. The Poetic Edda contains various references to Ragnarök: == "Then the Awful Fight Began" (1908) by George Wright."Odin and Fenriswolf, Freyr and Surt" (1905) by Emil Doepler."Thor and the Midgardserpent" (1905) by Emil Doepler."Battle of the Doomed Gods" (1882) by Friedrich Wilhelm Heine."The twilight of the gods" (1920) by Willy Pogany.In the Poetic Edda poem Völuspá, references to Ragnarök begin from stanza 40 until 58, after which the aftermath of the events are described for the rest of the poem. In the poem, a völva recites information to Odin. In stanza 44, the völva says: Old Norse: : Fylliz fiǫrvi : feigra manna, : rýðr ragna siǫt : rauðom dreyra. : Svǫrt verða sólskin : of sumor eptir, : veðr ǫll válynd : Vitoð ér enn, eða hvat? English: : 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? The völva then describes three roosters crowing: In stanza 42, the jötunn herdsman Eggthér sits on a mound 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:: Brœðr muno beriaz : ok at bǫnom verða[z] : muno systrungar : sifiom spilla. : Hart er í heimi, : hórdómr mikill : -skeggǫld, skálmǫld : -skildir ro klofnir- : vindǫld, vargǫld- : áðr verǫld steypiz. : Mun engi maðr : ǫðrom þyrma. : 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.The "sons of Mím" are described as being "at play", though this reference is not further explained in surviving sources. Heimdall holds 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 eagle shrieks, pale-beaked he tears the corpse", and the ship Naglfar breaks free and sets sail from the east, which Loki steers. 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 dwarves groan by their stone doors. Surtr advances from the south, his bright sword shining. Rocky cliffs open and the jötnar women sink. People walk the road to Hel and heavens split apart. The gods then do battle with the invaders: Odin dies fighting the wolf, causing his wife Frigg her second great sorrow (the first being the death of her son, the god Baldr). The god Freyr fights Surtr. Odin's son Víðarr avenges his father by stabbing Fenrir in the heart, 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. 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 sowed. The gods Höðr and Baldr return from Hel and live happily together. The völva says that the god Hœnir chooses wooden slips for the purpose of prophecy, 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 Christian reference added to the poem. 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." 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. == An illustration of Víðarr stabbing Fenrir while holding his jaws apart (1908) by W. G. Collingwood, inspired by the Gosforth Cross."Fenrir and Odin" (1895) by Lorenz Frølich.The Vanir god Njörðr is mentioned in relation to Ragnarök in stanza 39 of the poem Vafþrúðnismál. In the poem, Odin, disguised as "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". In stanza 44, Odin poses the question to Vafþrúðnir as to who of mankind will survive the "famous" Fimbulvetr ("Mighty Winter"). 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 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 Víðarr 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 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 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, and that he is doomed. Odin's message has been interpreted as a promise of resurrection to Baldr after Ragnarök. == 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 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. 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. == Loki breaks free at the onset of Ragnarök, illustration 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 Gangleri (King Gylfi in disguise) some basic information about the goddess Iðunn, including that her apples will keep the gods young until 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 that, as the gods could only expect destruction from Fenrir, why the gods didn't 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, 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 earthquakes. Loki is further described as being bound this way until the onset of Ragnarök. == 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. 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, 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 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. Asgard burning, illustration by Emil Doepler (ca. 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 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 binds in front of Gnipahellir, and fights the god Týr, resulting in both of their deaths. Thor kills Jörmungandr, yet is poisoned by the serpent, and manages to walk nine steps before falling to the earth dead. Fenrir swallows Odin, killing Odin, though immediately afterward Odin's 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). == A depiction of Líf and Lífthrasir (1895) by Lorenz Frølich.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?" 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 virtous 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 those that break oaths 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. 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 reside. Now possessing their father's hammer Mjolnir, Thor's sons Móði and Magni will meet them there, and, coming from Hel, Baldr and Höðr also arrive. Together, they all sit together and recount memories, later finding the gold game pieces the Æsir once owned. Völuspá stanza 51 is then quoted. 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, 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 description of Ragnarök in Gylfaginning. 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, a partially surviving 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. Rundata dates it to 940, while Pluskowski dates it to the 11th century. This depiction has been interpreted as Odin, with a raven or eagle at his shoulder, being consumed by Fenrir at Ragnarök. Next to the image is a depiction of a large cross and another image parallel to it that has been described as Christ triumphing over Satan. These combined elements have led to the cross as being described as "syncretic art"; a mixture of pagan and Christian beliefs. The mid-11th century Gosforth Cross, located in Cumbria, England, has been described as paralleling Thorwald's Cross in that it combines Norse pagan and Christian symbolism in a similar manner, interpreted as a combination of scenes from the Christian Judgement Day and the pagan Ragnarök. The Ragnarök battle is thought to be depicted on the north side. 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. 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. Below the beast and the man is a depiction of a legless, helmeted man, with his arms in a prostrate position. The Younger Futhark inscription on the stone bears a commonly seen memorial dedication, but is followed by an encoded runic sequence that has been described as "mysterious", and "an interesting magic formula which is known from all over the ancient Norse world". On the early 11th century Skarpåker Stone, from Södermanland, Sweden, a father grieving his dead son used the same verse form 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. "Ragnarök (motive from the Heysham hogback)" (1908) by W. G. Collingwood."The downfall of the Æsir" (1882) by Karl Ehrenberg.Theories have been proposed about the relation to Ragnarök and the 9th century Old High German 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. 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. Parallels have been pointed out between the Ragnarök of the Norse pagans and the beliefs of other related Indo-European peoples. Subsequently, theories have been put forth that Ragnarök represents a later evolution of a 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 Iranian Bundahishn and Yima. Víðarr's stride has been compared to the Vedic god Vishnu in that both have a "cosmic stride" with a special shoe used to tear apart a beastly wolf. 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. 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. Bertha Phillpotts theorizes that the figure of Surtr was inspired by Icelandic eruptions, and that he was a volcano demon. 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. 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." Ragnarök has been the subject of a number of artistic depictions and references in modern culture. Some of these depictions include "Ragnarok" (frieze, 1825) by Hermann Ernst Freund, and "Beginn der Götterdämmerung" (charcoal drawing, 1881) by K. Ehrenberg. The event has inspired the creation of two operas: Richard Wagner's Götterdämmerung (1876) and David Bedford's opera Ragnarok (1983). Ragnarök has had influence in modern music, including inspiring the name of the Norwegian band Ragnarok (1994), album titles by the American band GWAR's "Ragnarok" (1995), the Faroese band Týr's conceptual album Ragnarok (2006), swedish band Amon Amarth's 2007 album Twilight of the Thunder God, and the namesake of the annual (since 2004) German Ragnarök Festival. The South Korean MMORPG Ragnarok Online (2001) takes its name from the event, and the ongoing manhwa from which it is based; Ragnarok (1995-). == ==