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Icelandic time A land of here and now
Which is the actual time of day in Reykjavík, Iceland? How long are the longest and briefest day in the land? As the Icelandic Wikinger colonists measured the time and is it real that the summers shroud the islands in immortal light, while the winters plunge them into quiet dark? Continue reading and explore the magic properties of time in Iceland.
Actual time and date in Iceland: The time in Iceland is a weird thing. Summers are immersed in eternal sunshine, regardless of whether the watch indicates that it is dark or not. Winters bring an all-encompassing dark - a long, long dark in which the humans here are living, working and thriving.
It is so odd how time passes here that the people of Iceland still do not notice it. Living is split between the hot splendour of midsummer and the dark of midwinter, in which most of the archipelago sees only about four active hours of natural light.
For those who live in the most secluded parts of Iceland' archipelago, especially in the western hemisphere, the winters do not see the rising of sunshine over the nearby hills for up to five month. This is the longest of the year, with the longest days being the sunny spell around 21 June. It is the time of the midnight light, which provides 24 hour light and never goes beyond the oceans' horizons, although dawn and dusk are recorded between 2:55 a.m. and 0:03 a.m..
Most of the year's days fall during the midwinter period, around 21 December. Between 11:22 and 15:29 the morning and evening rays rise and set, although in many parts of Iceland it is not visible at all. Sandwiched between the extreme of winters and summers is something like a dusk and dawn area, recalling more general globale lighting schemes, but still difficult to grasp, indefinable and constantly evolving.
However, a stay in Iceland will confuse the pre-conceived ideas of balance and force one to recognize the foreignness of our awareness and the transitoriness of being. That " now " can be described as the time that our watches are measuring, but in the meaning of our own life, time does exist as the realization that we are here, that we were here, and that with much happiness we will go on being.
The time surrounds our existance as seamless as gravitation, movement, room and work. Indeed, it is almost impractical to consider an area of thought or effort in which time in one form or another is not an important part. Ancient Iceland's calendar was founded on the movement of the heavens, with the equinox serving as a public stamp for the reincarnation of sommer.
That is not strange, considering that Iceland is suffering from the hard, brief few sunny nights. Ask overseas visitors about Icelanders' location in either early or late fall and they will probably tell you that Iceland does not recognize these transition periods; it is eternal summers or winters. Might have something to do with the fact that the Old Norse calendars were divided into two six, thirty month periods (moon phases).
Those have been the following monthly figures. Weekdays were designated as follows: At thirty pages a year, the old Icelanders experienced three hundred and sixty pages a year. That' what they call "sumarauki," literaly " the summers supplement." "The Icelandic calendars used "leap weeks" in this way rather than dates or years.
Your boy was Þorsteinn Surtr, who created the Sommerzusatz. Although it is not known for sure, it is generally believed that the New Year of the Vikings began on the first of the first days of the first months of May. the number of winter they had undergone.
In Iceland, this is still the way husbands calculate their cattle, and the first Sunday of the year is still a festival in Iceland on the first Thursday after 18 April. Þjazi's eye for the northerners was regarded as a connection to the goddess of winters Skadi.
They also had instruments used by the early colonists to facilitate their timing. Says the mediaeval spring Rauðúlfs Osáttr in Iceland, the Sun Stone worked by pointing the stone towards the heavens and read how the sunlight passed through it. Today it is widely assumed that the Sonnenstein was a spar of Iceland, a kind of translucent Calcite.
Another Islandic solar stone was salvaged from the shipwreck of the Alderney in 1592, suggesting that the solar stone was probably used for seafaring even after the invention of the magnetometer. A man who better than anyone else grasped the connections between time, starry skies and early colonists was the Reykjavik-born author and scientist Einar Pálsson, who received the Knight's Cross of the Order of the Falcons for his contributions and research on Old Icelandic literary history.
Much has been learned from these about the theory of the landscapes cosmogram in order to explain the space implications of the geographic sites chosen for colonization by the early colonists. Einar's research begins with a survey of the mystical implications of ancient legends in Iceland and focuses in particular on how bibliography reflected the ancient cultural landscapes of the time.
In accordance with this theorem, the character of a legend was seen as the personification of mortal concept; Káriof Njál's legend represents time and space; Njáll represents creature and nature and water; Skarphéðinn represents mortality, righteousness and fire, to name only three of them. Einar studied the dimensions and outlines of the physics of the settlements that emerged during the age of settlements, in the light of the spirit of early Icelandic living and population.
Given that living on planet earth was a clear mirror image of the sky for the colonists, it was reasonable to consider the round form of these citieships. Spoons of the circuit were oriented toward cardiac direction and mid-summer, with points of symbolism such as hill and mountain serving as points along these points to adapt the universe chart to the ambient scenery.
Indeed, the theory of the landscape cosmogram can be precisely applicable to locations in Europe, North Africa, South America and the Middle East. Use of the Old Norse calendar experienced its last few years with the Christianization of Iceland, which began around 1000 AD. This is known in Icelandic as cristnitaka, in the truest sense of the word "the adoption of Christianity".
" It was this spiritually adopted that contributed much to changing the Icelanders' way of dealing traditionally with time as a term because of their profound attachment to it. However, despite the ultimate triumph of the capture, the Icelanders did not take it easy, for these newly discovered convictions and belief patterns took hundreds of years to establish themselves in the human minds.
Nearly all the early colonists to Iceland were pagans who worshiped the Nordic Gods, Æsir and Vanir - two pillars that embraced God's rule over fecundity, prophesy, wisdom, natures, magic, warfare, and capture. The union of heavenly mantheons reinforced the basic idea that the Nordic paganism reflects the characters of the countryside, the physical features, and the mind of man.
Not until Ólafur Tryggvason ascended the Throne of Norway did the pressures to Christianize Iceland begin to increase. Ólafur was resolved to reunite his kingdom under a unified flag and sent a number of emissaries to Iceland, among them Stefnir Þorgilsson, who demolished so many pagan shrines that he was outlawed.
It began to take more vigorous measures against the population of Iceland, among them the abolition of port facilities in Norway, the abduction of Icelanders in Norway and even the refusal to allow the continuation of commercial relations. All of a sudden the proposal seemed too discouraging to resist; the Icelanders relied exclusively on sound Diplomatic relations with Norway, and the Kings had further warned that they would executed the members of the families of Israeli chiefs in his care.
Soon there was a gap between the peoples of Iceland, and the country was facing an impending conflict. Þorgeir came to a decision after a single reflection evening that would alter the structure of the Icelandic culture: It would become a Christian country, while adoration and faith in Nordic Mythology would be allowed privately (but later forbidden once the Catholic religion was entrenched).
The accusation was brought by Þorgeir himself, who threw his heathen images into the waterfall of the gods, Goðafoss, and the number of changes was quickly put into practice; the eating of horsemeat was forbidden, all Icelandic residents were to be baptized, and the Icelandic diary was phased out and substituted by its Roman equivalent. Today's Icelanders are just as fond of Nordic mythological interpretation of the cosmos as their forefathers.
A Neopagan worshipper, Ásatrúarfélagið directs his interest to the spread and maintenance of the faith in the Nordic gods. It is located in the north-east of Iceland, about 130 km from Húsavíkin, the secluded Raufarhöfn town. Physical standing in Iceland provides a view of the wider environment that is very different from what you would otherwise find.
Here stand an indivdual in the dwarf and encircled by the eternal grandeur of the wild, amazed and undiscovered by the ephemeral fears of the spirit of man and the contemporary age. Islandic natures, represented in ancient Nordic legend, have an unbelievable capacity to get men out of themselves and confront them with the most simple of realities; the carefree attitude of what is written on the dial - the personal wisdom to be here and now.
Picture of Breathe Iceland Tours. Icelanders are perhaps the hottest in the world in summers, making the most of the sun. Time seems to bend and create room for open expansion, personal interaction and blessed consciousness. Winter sees Icelanders in their homes, their mind is calmer, a little more insulated, a little more reflecting, their temper often as cool as the wind out there.
Where did you find your time in Iceland? Have you travelled in the light summers or have you visited in the long darkness of winter? Please make sure to let us know your time here in the comment field below!