60 Conserving sacred natural sites in Estonia Ahto Kaasik Introduction are sacred groves (hiis) covering larger areas. According to regional fieldwork In 2008, the Estonian Ministry of Culture data gathered so far, the total number approved the national conservation of SNSs is likely to be as high as 7000. plan ‘Sacred Natural Sites in Estonia: This is heritage of great significance, Study and Maintenance 2008 – 2012’. helping to maintain both biological and The conservation plan indicates that spiritual diversity in Estonia. nowhere else in Western Europe have sacred natural sites (SNSs) and the tra- ditions associated with them been pre- Sacred natural sites in Estonia served so well and vividly as in Estonia. Even though the total area of Estonia is SNSs are a distinguishing and valuable only 47 000 square kilometres, it in- part of Estonian native culture, forming cludes a number of unique native lin- a part of Estonians’ national identity. guistic and cultural regions. There are According to mainly historical data, regional differences also in the types there are approximately 2500 SNSs of SNSs. For example, stones and known in Estonia. Of these, about 500 trees that have been used for healing < A grove-basswood, West-Viru county. When praying or thanking gods, healing or asking blessing for marriage a ribbon or yarn is given as an oblation to the sacred trees. 61 purposes are more common in western ries, such as sacred springs and trees, Estonia, and groves for communal funeral places, fireplaces, grove sau- prayers are more common in northern nas, dance places etc. and western parts of the country. The Owing to traditional customs, the eco- unique funeral tradition of cross-trees systems of sacred groves have had has only survived in southeast the possibility to develop quite freely Estonia. during centuries or even millennia. Sacred groves (hiied; hiis) are proba- Nowadays, being often situated in cul- bly the best known and popular of the tural landscapes, the groves have be- SNSs in Estonia. The users of a sacred come stores of biodiversity. grove have historically been the inhab- Sacred stones have been brought to itants of a village, sometimes of a par- Estonia during the Weichsel glaciations ish or county. There can be found by glaciers arriving from Scandinavia. many different traditions, beliefs and Currently around 500 historical sacred folklore that are connected to the sa- stones are known, which can range cred groves. Till nowadays a warm at- from ten centimetres to ten or more me- titude towards the sacred groves has tres. On rare occasions cup-marks been preserved as well as the knowl- made by humans can be found in edge that looking at a sacred grove or them. Even though around 1700 cup- praying to it gives support. marked stones are known, less than 20 of them have been considered sacred. According to historical data, about 500 sacred groves are known in Estonia. Sacred trees are most often oaks The area of a grove can reach from 1 (Quercus robur), lime trees (Tilia cor- to 100 hectares and several significant data), pines (Pinus sylvestris), birches spots can be found within its bounda- (Betula pendula) and spruces (Picea The eye-curing spring of Üügu, Saare county, Muhu isle. Healers and other visitors have trod a path leading to the spring. This is a place of habitation for many orchid species. 62 abies), but they can also be from other the most common in Estonia, but other indigenous tree species. Choice of types are found as well. For example species shows considerable regional sacrificial sites, sliding stones to aid in variation. For example, in Põlva parish, fertility, and sometimes old trees that most of the known historical sacred grow on stone graves. trees have been junipers (Juniperus communis). Historical and religious Cross-trees are considered an excep- background tional type of historical SNS. The tradi- tion to cut a cross on a tree that grows In Estonia, unlike in many other techno- on the way to cemetery used to be logically developed countries, the tradi- widespread in Estonia as well as other tions connected to nature religion are still parts of Europe. Today, this tradition has being followed today. People leave offer- only been maintained in four counties of ings to and gather health and power of Estonia: Põlva, Võru, Tartu and Valga. mind from tens, even hundreds of sacred Even though the cross that is carved in sites. The native SNSs of Estonia enrich the tree has the shape of a Latin cross, Estonian society owing to the fact that the church does not recognise this tradi- they have not been demonised under the tion as its own. A cross-tree becomes influence of Christianity as they were in the soul-tree of the deceased one and other countries, such as Finland. also a kind of bulwark which protects Estonians’ religious beliefs that are the living from visits of the souls, except connected to valuing SNSs stand out for the specific folk calendar events in the European context. Several when spirits are welcome. proofs for it can be found from socio- Sacred waters can be marine areas, logical studies named below. lakes, rivers, creeks, yet most often According to an Eurobarometer survey they are springs. People go to the ‘Social Values, Science and Technolo- springs mainly for healing or for soul re- gy’ conducted in 2005, Estonia has the freshing purposes, but also to pledge lowest rate of people believing there is ones faithfulness, ask blessing for mar- a single God (16%) and the highest rate riage, to tell fortunes and give name to of people believing that there are differ- babies. Nearby a sacred spring, a sa- ent spiritual forces (54%) in Europe cred tree or stone is often found. Peo- (http://ec.europa.eu/public_opinion/ ple use to take holy spring water home archives/ebs/ebs_225_report_en.pdf). for drinking and healing purposes. In A public opinion poll financed and or- return for the water people throw coins dered by the Parliament of Estonia in into the spring or scratch silver dust 2002 showed that 11% of Estonian pop- from objects made of silver. ulation consider the Estonian native re- Other sacred natural sites. The ligion and Taara faith nearest to their above-mentioned types of SNSs are heart (Lepane, 2002). 63 There are more studies affirming Esto- ans consider ’maausk’ (Estonian native nians’ deep conviction for nature reli- religion) as the true religion of the Esto- gion. In 1994, the Estonian University nian people (A Conference of Sociolo- of Life Science made a sociological gy of Religion ’Elust, usust ja usuelust survey which showed that 65% of peo- 2010’, Lea Altnurme’s presentation ple living in South-Estonia believe that ’What should church know about the trees have souls (Moor, 1998). In 2002, individual religiousness of Estonians’). Tallinn University carried out an all-Es- Ensuring consistency of following the tonian study ‘Environment and us’ ac- traditions of native people and free- cording to which 82% of Estonian in- dom of religion has direct connection habitants find nature to be holy and with Estonian SNSs. The followers of animate (Raudsepp, 2005). Estonian native religion can practice Another public opinion poll ordered in certain customs only in historical sa- 2010 by the Estonian Council of cred sites where a perceptible bond Churches showed that 20% of Estoni- with ancestors exists. The sacred hill of Kunda Hiiemägi, West-Viru county. Women are singing folksongs and cook- ing a holy porrige for the prayer held for the souls of the anchestors. 64 Sacred natural sites and customs brate folk calendar events, perform magical practices and make offerings. In Estonian native religion, nature’s Sometimes the ash of the deceased is sanctity is tied to its animism. Just like scattered there. Offerings and objects human beings, also plants, animals and used for healing give evidence that sa- landscape objects have soul or spiritual cred sites are in use. dimension. In old Estonian creation songs, man and everything else in the Not all of the practices associated with world is born from the eggs of first bird the sacred sites are easily defined as (swallow). In addition, the Earth is per- religious. These include staying in a ceived as a life-giving mother (Maaema sacred site, being connected with an- – Mother Earth) who is thus source of cestors, contemplation and gathering both biological and, through human spiritual strength. mediation, cultural diversity. Man is not A significant practice that must be em- the ruler of nature but a mere part of it. phasised when talking about spiritual Likewise, fairies and gods form part of heritage is maintaining a spiritual con- nature. Perception of the sanctity of na- nection with a SNS. As a result of urban- ture is characterised by intimacy and isation, most of Estonian native people cordiality. For instance when referring to have moved to towns. Staying spiritually the gods, diminutive form is often used connected with the SNS of one’s birth- to convey endearment (the suffix kene- place over the distance offers important being added to the name of a god: spiritual support and confidence. Maaemakene, Veeemakene, Äikene, jumalukene). During the past few decades, attempts have been made to restore the com- The traditions connected to sacred munal customs connected to SNSs. To groves (hiis) and other sites of this kind celebrate certain folk calendar events, have been quite similar over Estonia members of a community gather in from the first written records up to their sacred grove to jointly pray to modern times - one cannot break gods and ancestors, bring offerings branches, mow lawn, dig earth or herd and follow other traditional customs.