Despite the early collapse of the community, the population of almost every Estonian village preserved until the middle of the 19th century, and partly even later, quite a few traditions that developed over the centuries. The village elected a headman for a year, and this position usually passed in turn from one householder to another. To resolve common issues, the hosts, as necessary, gathered “the whole village”: the issues of hiring a village shepherd, a blacksmith and a miller, driving a herd, dividing mowing, raising virgin lands, helping victims of fires were discussed, as well as minor disputes were resolved, punishments were imposed for minor offenses (for example, injury) to shame the perpetrator or make amends to the victim.

Mutual assistance was provided by the villagers, for example, in case of fire. Like other peoples, the neighbors first of all helped the victim in the delivery of building materials for the new building, gave him thatch for the roof.

According to the communal tradition, poor and land-poor peasants, who did not have enough of their own bread, flax or roofing straw, went from house to house during threshing, digging potatoes and scutching flax, or to the shore when fishermen arrived with their catch, and, having treated the householder or fisherman with vodka, received small amounts of grain, potatoes, straw, or fish. It was called "going for help" ( abiajamine ).

In many villages there was a custom (transferred in some cases to the city) of mutual treats to the nearest neighbors and relatives with beer brewed for the holiday or a new dish, the first bread of the new harvest, in some places also fresh meat (when cattle were slaughtered), etc.

The rest of the communal traditions that survived until the 20th century were help, yali cleaning ( talgud ), - collective and voluntary assistance in case of urgent or labor-intensive work - manure removal, haymaking, flax processing, etc. This form of mutual assistance is well known among other peoples of Eastern Europe.

Among the ancient social traditions worthy of attention are the gatherings of various age groups. For older people, gatherings sometimes had a ritual or cult character, but for young people they were meetings where they made acquaintances and had fun.

In addition to data on Seto secret cult brotherhoods, there is information from the islands of Muhu and Saaremaa about the autumn holidays of men not associated with a special cult. After returning from seasonal work and finishing the harvesting of grain, the men of the village brewed beer from the malt collected in the “storehouse”. Beer was prepared in turn in different estates. After eating at home, they went to drink beer, talk and have fun. These holidays were called "social beer" on the island of Muhu ( kambaolut ), on the island of Saaremaa - "social holiday" ( killapidu ).

The holidays of married women of one village are celebrated only in a narrow area - near Seto and in the northeast. The existence of this tradition was undoubtedly associated with the preservation of the corresponding holidays among the Russians. Seto "Babi holiday" (which also adopted the Russian name paabapraasnik ) in some places he celebrated at Shrovetide, in others - in the fall, after harvesting the bread. Women used the money collected from men to buy sweets, brew beer together, and bring food from home. Men were not allowed to the feast. Special attention was given to young married women who participated in the celebration for the first time. The songs of the Indian holiday are characterized by the wishes of good health, fertility and offspring of the herd. The holiday lasted one or two days.

In the north-eastern part of Estonia, women celebrated St. George's Day in approximately the same way. This holiday was called “soaking the pails” (“so that the pails do not dry out later”). Participants performed churning butter to the corresponding traditional song. By these and similar rites, they believed to ensure a good milk yield and an abundance of oil in the coming summer.

In the past, and in some places even at the beginning of our century, there were also associations that were usually called "boys of their village" (ot kiila poisid ). The company included young people from one village, mostly farm laborers, the sons of householders often kept aloof. head of the company ( nina - rnees ) there was usually an older guy, the strongest or most resourceful. The company considered it its duty not to offend either the boys or, especially, the girls of their village, and also took care of the arrangement of places for entertainment. On Sundays, the guys competed on the village street or somewhere on the road to various games: rolled a wooden disc or played towns (which differed from Russians in form).

Similar remnants of ancient male unions are known among many peoples, in particular among the Ukrainians (“parubotska hromada”).

In each village there was a place for the entertainment of young people, in the north, usually a central square where swings were set up. They rocked all summer, the girls sang at the same time. In the southern part of Estonia, young people did not have a specific gathering place; as a rule, swings were used here only in spring. In winter, young people gathered for games and dances in one of the houses or in a tavern.

Joint evenings-gatherings had a different character ( kildsann , ehalka - imine ) girls. They were going to spin, knit, weave belts in the evenings in the autumn. At the same time, they sang, told, made riddles. At the end of the gatherings, the guys came, began games, dancing.

The intra-family relations of peasants, the order of inheritance, family rituals and other aspects of life had a number of features due to the specifics of historical development and socio-economic relations in the Estonian countryside.

There is no definite information about a large family in Estonia, if we exclude random reports from the peripheral territories of the country (for example, from Avinurme, from the island of Hiiumaa) from the second half of the 19th century. On the whole, in the last two or three centuries Estonia has undoubtedly been dominated by the small family. The Estonian rural community disintegrated very early, apparently already by the 13th century. there was a transition to household land use. Under feudalism, the taxable unit was the peasant household ( talu ), not the community. This contributed to the establishment of a major inheritance system: the peasant farm passed entirely to the eldest son. The division between heirs was allowed only as an exception and only when large sizes yard.

The younger sons, if they failed to marry the heiress of some neighboring farm, usually became farm laborers either with their older brother or with another householder, or settled on the outskirts of the village as beans. In the absence of sons, the eldest daughter inherited the household, and her husband was part of the family in the position of son-in-law (Primak). koduvai ). Such a system of inheritance was one of the reasons for the very early emergence of a stratum of landless peasants in Estonia and its constant growth. Peasant allotments remained relatively large on average, and the duties imposed on the court were very large. The peasant family usually could not cope with the cultivation of the land and the bearing of corvée, which was the main form of duties, on their own. In this regard, in addition to the householder and his family, one or more farm laborers lived in the peasant yard ( Sulane ) and laborer ( tiidruk , vaim ). The total population of the yard was called "pere" (rege) - households, and the host family "pererahvas" ( pererahvas ). The head of the family, the husband, was in charge of the family property and resolved all family issues, usually conferring with his wife. The wife, although she occupied a secondary place in the family compared to her husband, was not disenfranchised. So, only she herself could dispose of her dowry. After her death, the dowry, and if she was the heiress of the farm, then the farm, did not pass to her husband, but to the children, and in case of childlessness to her brothers and sisters.

Despite the fact that there was a certain social line between the masters and farm laborers, the differences between them were somewhat softened by the patriarchal relations that prevailed in the feudal period within the peasant household. Despite the difference in property and, to some extent, legal relations, both householders and farm laborers in the feudal period belonged to the same exploited class. The living conditions of both laborers and householders were homogeneous: they lived in the same room, ate at a common table, and performed essentially the same work.

In family customs in the Estonian village until the middle of the 19th century. there were a lot of old features. Christian church rites took root extremely slowly. In family events, church rites were primarily performed at funerals and baptisms, but even this took root only centuries after the conversion of Estonians to Christianity. As for marriage, until the beginning of the 20th century. the role of the church remains here. was formal. According to a belief deeply rooted in the people, marriage was considered concluded after a national wedding, and not a church wedding.

In the past, a number of magical procedures were associated with the birth of a child, which were supposed to protect the mother of the newborn from illness, misfortune and ensure a happy life for the child. Childbirth took place in a bathhouse or a sheepshed. During childbirth, an experienced old woman helped, who knew special rites and spells to facilitate childbirth.

A few days after the birth, the woman in labor began to be visited by married relatives and neighbors. It was called "bride" ( katsikul kaimine ). From the end of the XIX-beginning of the XX century. men were also allowed to attend. Barley porridge was brought to a woman in labor as a treat.

Not later than two or three weeks, the child was given a name. This was associated with church baptism and subsequent family holiday- christening ( varrud , ristsed ), in which the closest relatives, godparents and neighbors took part. They gave the child money "for a tooth" ( hamba - raha ), drank to his health.

Putting the children to bed, they were rocked and lulled. In the old days, the cradle was hanging, fixed at the end of a springy pole, like that of the Eastern Slavs. In the 19th century began to use standing cradles on skids. Children's educators and teachers were often grandparents. From them, children heard folk songs, fairy tales, legends, riddles, etc. They raised children strictly, they were very common Physical punishment. To warn against misfortunes, children were frightened both by real dangers (wolf, bear) and fantastic ones (monster, water, beech, etc.). Children were taught early to work. An old proverb says: "At seven years old a swineherd, and at eight - a shepherd, at ten - a plowman."

An important moment in the life of young people was "taking them into the ranks of adults." This did not depend on age, but on physical maturity, the ability to perform certain jobs, etc. For Lutherans, confirmation ( leer ) meant "acceptance as an adult", in Estonia the Orthodox Church began to carry out confirmation.

Before confirmation, they arranged a three-week or longer training at the church, the youth were introduced to the catechism and the psalter. In conclusion, in the church, the confirmants were solemnly “blessed” in front of the entire parish and accepted into the number of parishioners. Those preparing for confirmation usually performed various work for the pastor (threshing, spinning, etc.).

After confirmation, young people could participate in general entertainment and meetings, girls put on jewelry and did their hair, laborers received salaries and food, like adults. The guys had the right to smoke and drink vodka, to take care of the girls.

The youth got acquainted on collective works and entertainments. When choosing a wife, her diligence was considered very important. On the islands, there was a custom according to which the bride, who was betrothed in the spring, went to the groom's family in the summer to harvest rye (the so-called pruudiosumine - “the harvest of the bride”), the wedding was arranged only in the fall.

In recent centuries, matchmaking usually consisted of three stages: preliminary sending of a matchmaker ( kuulamine ); actual marriage ( kosi - mine ) and betrothal ( kihlus ).

to woo ( kosimine ) they usually went in the evening or at night, preferably on a Thursday. The wooer went with the matchmaker (isamees), who was supposed to be a married and eloquent man. The matchmaker made a proposal to the bride's parents (it was, for example, about searching for a missing bird or animal) and treated them to vodka (or beer). The acceptance of the treat meant that the matchmaking was accepted. This was followed by a trip to the pastor for engagement. In the last century, the pastor tested the ability of the bride and groom to read.

The wedding was arranged in three or four weeks. The bride went around her relatives with an invitation to the wedding, treating them to vodka and receiving a gift in return. The bridesmaids helped her spin wool and knit stockings and mittens. The groom invited guests from his side. The closest relatives and friends were invited to the wedding.

Wedding ( pulmad ) was the most solemn and joyful holiday in peasant life. She coped most often in the fall, after the completion of field work. In material terms, relatives helped to celebrate the wedding: married guests brought with them a “wedding bag” with food - bread, meat, butter, etc. In the houses of the bride and groom, they brewed beer, slaughtered cattle, cooked aspic, etc. Duration of the wedding depended on the material possibilities of those entering into marriage. In the last century, wealthy people usually celebrated a wedding for three days, in some places even up to a week.

According to the traditions of the wedding, on the first day, guests from the groom's side came to his house, the bride's guests gathered at her place. Early in the morning the groom went to fetch the bride. A friend rode at the head of the wedding train ( peiupoiss ), armed with a saber. In some places, the villagers blocked the road and let the trainees through only after receiving a treat. In the bride's house, the gates were closed, and only after a song contest, a mock battle and payment of a ransom did the train enter the yard. The bride was hidden and the groom had to find her. Then everyone sat down for a solemn meal. After her, the bride was dressed up to the appropriate songs. If the wedding took place on the same day, they went to the church, and from there to the groom's house. If the wedding took place earlier, then immediately to the groom.

The wedding train was moving fast, with screams, noise and music. The bride's face was covered from the "evil eye". Various barriers were erected along the road, a “passport” was demanded for travel, a “kidnapping” of the bride was played, etc. A blanket or a fur coat was spread on the ground in front of the groom’s house (to protect against the “wrath of the earth”). The young were met by the groom's parents, led to the table to the ritual songs, the bride was laid on her knees little boy to protect her from infertility. Then the solemn meal began.

In the evening of the first or in the morning of the second day, the main rite was performed wedding ceremony- putting on the headdress of a married woman - a line or cap ( tanutamine , linutamine ). This was done by the mother of the groom along with other married women. Then the bride was tied with an apron. From that moment on, she was considered a married woman. Then they invited the rest of the guests to "look at the young" and "pat the apron." The guests had to put money on the apron of the young. The givers were treated to beer or vodka.

If the bride was brought from afar, then after putting on the cap (or the next day), she was introduced to the new home. Accompanied by her mother-in-law and the most respected relatives, the young woman went to the well, to the cage, barn, etc., making sacrifices or gifts: she threw a silver coin into the well, tied a woolen belt to one of the cows on the horns, etc. The mother-in-law took the gifts .

On the third day, the young woman performed the ceremony of distributing gifts to her husband's relatives ( veimed ). Together with the bride, they brought a chest with her dowry, as well as a box with gifts ( veimevakk ). The mother and father of the young received "full gifts" or "a bunch of gifts" (a set of things), others - stockings, mittens, garters, belts, etc. Then they collected money from those who received the gifts. By the end of the wedding, a traditional dish (usually cabbage soup) was cooked, which meant the end of the holiday and was a sign that it was time for the guests to leave. All the most important stages of the wedding ceremony were accompanied by appropriate traditional songs, games and jokes. On the first day of the wedding, the young people were put to bed with songs, and woke up the next morning. The first night the young in the old days spent in the barn.

In funeral rites even in the XIX century. some traditional magical and sacrificial techniques were preserved.

For centuries, the church was unable to get the peasants to bury the dead on "consecrated ground": the peasants continued until the 17th century, and in some places even into the 18th century. to bury the dead according to a semi-pagan rite in family cemeteries, traces of which can be found near almost every village. The body of the deceased was guarded until the funeral. On the occasion of the funeral, as a rule, cattle were slaughtered and food was prepared for the participants in the ceremony. In some places, the custom was preserved to eat on the grave and leave some food on it. At the funeral, the church beggars were necessarily given food. In southern Estonia, on the way to the cemetery, the funeral procession stopped at a traditional tree (spruce or pine) and a cross was carved on its bark so that “the deceased would not go home.” During the position of the body in the coffin, seeing off, burial and commemoration of the deceased, special laments were performed, which were preserved for the longest time in southeastern Estonia. The church funeral rite was performed in the church immediately after the service, and in the southern part of Estonia - at the grave.

Until the XVI-XVII centuries. the custom was preserved on certain traditional days to arrange on the graves according to the old rites a commemoration for the dead. The Setu adhered to this custom until recently. The people continued to believe that the dead visit their relatives during the so-called time of souls. The “Time of Souls” fell on October-November, that is, at the time of the withering of nature, the onset of darkness and cold weather. At this time, on a certain evening, a table was laid for the dead, and the head of the family invited the souls to eat, and then affectionately asked them to return to the kingdom of the dead.

From the second half of the XIX century. Significant changes have taken place in rural social and family life. The aggravation of class stratification significantly weakened the communication of fellow villagers and family ties.

The remnants of communal life disappeared, the courtyards became more and more isolated from each other. Especially prosperous householders dissociated themselves from less wealthy neighbors and relatives. Social life took on new organizational forms.

Until the middle of the XIX century. the rural population did not have any associations, except for the volost community; in the middle of the century, numerous societies arose: singing choirs and orchestras, and on their basis musical and theater associations, then sobriety societies, etc. In the 70s, on the initiative of K. R. Jakobson, the organization of Estonian agricultural societies began. At the end of the century, the cooperative movement developed, peasant credit, insurance, consumer societies appeared, etc. New societies began to emerge primarily in the more economically developed southern Estonia, but soon became widespread. The initiators of organizing these new forms of social life were usually rural teachers. Since the 1880s, evenings with amateur dramatic performances and dances have become one of the favorite entertainments.

Many societies built special buildings that, along with school premises, served as clubs. The fact that with the development of capitalism the ties between town and countryside became stronger was especially noticeable in Estonia, because during the same period the percentage of the Estonian population in the cities was growing rapidly, a working class was being formed, and a national intelligentsia was taking shape.

Influences in the field of social life penetrate into the countryside from the cities. So, at the turn of the XIX and XX centuries. first in the cities, and from the 1920s also in the villages, voluntary sports societies were organized, primarily for cyclists and weightlifters, and later others.

At the beginning of the XX century. the first women's organizations arose in the cities in Tartu, etc.). Their activity was limited to the organization of needlework and cooking courses, as well as the protection of motherhood and infancy, the organization of charity bazaars, etc. The number of public and cooperative associations (dairy, marketing, etc.) grew rapidly. In the 1930s, there were about 3,500 cooperatives alone. They were organized on a capitalist basis, and the big rural bourgeoisie played a leading role in them.

Numerous voluntary women's and youth organizations have sprung up in rural areas. The bourgeoisie increasingly used these organizations to propagate nationalist sentiments. And the church, trying to intensify its activities, sought to influence primarily the youth. However, the number of religious youth unions remained insignificant. In contrast to the bourgeois, progressive youth organizations arose and operated (the Society of Young Proletarians, the Socialist Union, Youth of Estonia), which had connections with communist underground organizations.

The government, especially in the 30s, heading for a fascist dictatorship, tried in every possible way to distract the public from the political struggle. To this end, various organizations were created and numerous government campaigns were carried out, which served to instill in the masses the bourgeois ideology, the principles of "class peace and national unity."

Although bourgeois public organizations contributed to some extent to the dissemination of knowledge on the improvement of the home environment, the popularization of choral singing, folk dances, folk costumes etc., on the whole they played a reactionary role and were not popular among the people.

With the development of capitalist relations in the countryside, drastic changes took place in family life. The patriarchal collective of the household members of the peasant household - "pere" - fell apart. The need for hired labor in peasant households has sharply decreased. A significant number of farm laborers were forced to work on manors, forming the poorest stratum of the rural proletariat characteristic of Estonia (the so-called moonakads). Since the householders were still forced to resort to hired labor, they preferred to hire single people. This gave rise to an abnormal phenomenon in the Estonian countryside - a large number of landless people who were forced to give up the right to have their own family. This question became especially important during the years of the bourgeois republic, when there was an acute shortage of workers in the villages. At this time, even the government was forced to agitate for special houses for workers to be built in peasant households, which would make it possible to hire family laborers. Such houses existed, however, only in the largest courtyards of the southern part of Estonia.

The host family sharply separated from their employees. In South Estonian kulak farms, farm laborers often began to be fed separately from the master's family. On the whole, the position of farm laborers, especially in large capitalist farms, has noticeably deteriorated.

From the time when the yards became the private property of the peasants, they also became the most important object of inheritance. Usually the whole farm passed to one of the children, and the rest had to look for other means of subsistence, which was not easy under the conditions of bourgeois Estonia. As a rule, there were no material opportunities to create separate households for all children. Therefore, strife and litigation often arose between co-heirs. In those cases when parents during their lifetime handed over the household to their children, they usually left the yard and settled separately, on a bean allotment.

The life of a peasant family was closed within the courtyard. Peasants had little contact not only with fellow villagers, but also with relatives. It is characteristic that the number of kinship terms used in the spoken language has greatly decreased over the past hundred years. Basically only the terms denoting the closest relatives (uncle, aunt, etc.) remained.

Traditional family rituals have also disappeared. This process was, however, uneven: in; in some peripheral areas (on the islands, among the Setos), old traditions survived longer. New customs, penetrating from the city, spread primarily among the wealthy sections of the peasantry. A significant role in this was also played by the rapid growth of the Estonian urban population, which retained close relations with the village. Old rites were forgotten or acquired only a comic character. The main family holiday, the wedding, lost almost all traditional features, its celebration was reduced to one day, which was also affected by economic considerations. Marriage was usually sealed with a church wedding. True, during the period of the bourgeois dictatorship, civil registration of marriage, birth and death was introduced, but the influence of the church in family rituals decreased very slowly. Often, ceremonies such as baptism and weddings were performed at home. In wealthy families, confirmations began to be celebrated more solemnly, ceremonial parties, etc. In poor families and among the laborers, confirmation was almost never celebrated, as in the old days. Characteristically, during the years of the bourgeois dictatorship, the children of wealthy peasants usually went to the spring, and the poor - to the autumn confirmation.

After the restoration of Soviet power in the social and family life of Estonians, there were huge shifts that reflected fundamental changes in the structure of the economy and society, as well as the restructuring of the entire cultural life. Changes in the way of life of the people, especially among the peasantry, took place gradually. The views and customs that had developed in class society, characterized by strong individualism and permeated with religiosity, were quite widespread in the countryside even in the early years of Soviet power, when individual farms were preserved in the countryside. Mass collectivization in 1949 marked the beginning of a radical change in the life of the rural population. It created a solid foundation for the emergence of new, socialist social relations and traditions.

After the restoration of Soviet power, all nationalist societies, both in the city and in the countryside, were liquidated.

The most important role in the public life of the urban and rural population is now played by the Party and Komsomol organizations, among children - by the Pioneers. On new democratic principles, sports, youth, amateur societies, unions and collectives were organized everywhere, the same as in the other republics of the Soviet Union. At the same time, prerequisites arose for the rapid development of amateur art activities, the work of choirs, orchestras of folk instruments, folk dance ensembles, etc. was revived and expanded. In connection with the constant growth of the material well-being of the working people, cultural services for the rural population changed significantly, numerous well-equipped clubs were created with stationary film installations, people's houses and houses of culture, the activities of sports organizations have been expanded.

The celebration of new Soviet holidays has entered into everyday life: the anniversary of the Great October Socialist Revolution, Soviet Estonia, as well as international holidays of workers - May 1, International Women's Day on March 8. These holidays are characterized by the fact that they are celebrated not only at home, in the family, but also in the team - at enterprises, collective farms and state farms. Collective and state farms also celebrate the annual harvest festival, which is held after summing up the results of the year.

In area family life processes of transformation are still ongoing, as family rituals and traditions are known to change relatively slowly.

First of all, it should be noted that in Estonia the average family size is the smallest in the entire Soviet Union - 3.5 people (according to the 1959 census). To some extent, this is still a consequence of the war. The small size of families is explained, on the other hand, by the fact that young couples are no longer financially dependent on their parents, do not expect an inheritance from them, and have every opportunity to live separately. The economic independence of all members of the family eliminated those ugly phenomena that the capitalist system had given rise to. Gone were the strife between parents and children, between brothers and sisters over inheritance and dowry, and unequal marriages of convenience.

A certain part of the older generation, especially in rural areas, is still influenced by the church. It happens that old people who observe church rites seek to persuade young people to follow them.

However, thanks to the consistent explanatory work carried out in the press, at school, by the Komsomol, by cultural and educational institutions and various other organizations, broad sections of the people have realized the reactionary essence of religion. The number of members of all church communities has sharply decreased. Religion no longer plays any important role in the social and cultural life of the Estonian people.

Only a few folk traditions are steadfastly preserved both in the city and in the countryside, for example, “the bride of the child”. True, their meaning and character have changed. Now all the friends of the relative and, as a rule, workmates come to the bride. With the penetration of urban customs into the village, the traditional barley porridge for the woman in labor was replaced by a new treat - a pretzel if the newborn is a boy, and a cake if a girl. “For a tooth” they usually give a silver spoon, as well as children's clothes, etc.

Traditional wedding ceremonies have already disappeared in Estonia (excluding the island of Kihnu). Most of those entering into marriage are limited to registration in the registry office. The refusal to conclude church marriages was facilitated by the great work of recent years on the creation of new rites of civil registration of marriage. The wedding ceremony in the Tallinn registry office is especially beautiful and festive. People come here from rural areas closest to the capital. From the old wedding traditions only a few * of a comic nature have survived: blocking the road for the wedding train, etc. The nature of gifts to the young has become completely different. Now they give dishes, household items, collectively make valuable gifts: televisions, radios, washing machines etc.

Nowadays, the circle of guests invited to the wedding has greatly expanded. Now, in addition to relatives, work comrades and acquaintances come. Komsomol weddings are often arranged.

In recent years, civil funerals have also begun to spread in the villages. In a number of places, annual days of civil commemoration of the dead are now held in cemeteries.

Confirmations are still held annually in Estonian churches, but the number of confirmants is decreasing every year. This was facilitated in particular by the Komsomol summer youth holidays. They have been held since 1957 and quickly became popular. Usually in each district several groups of 18-20-year-old youth are organized, gathering for 7-10 days. In a programme " summer days» - lectures and talks on issues of social behavior, practical classes in housekeeping, sports games, dancing. They end with the solemn distribution of memorable gifts and certificates of participation in the holidays, followed by a concert, a common dinner, and dancing.

essential feature modern development is a fast-paced process of erasing the boundaries between city and countryside. An important role in it is played by the change in living conditions in the countryside, the rise in the cultural level of the rural population. The widespread introduction of mechanization in agriculture and the electrification of the countryside meant a decisive change in the working conditions in agricultural production. The unfolding construction of urban-type settlements will smooth out the difference in the housing and living conditions between the inhabitants of the village and the townspeople. Modern means of communication, radio, television allow residents of the most distant regions to keep abreast of the latest achievements of science and art.

The transition to cash wages and the development of trade made available to collective farmers and workers of state farms the urban range of industrial, food and cultural goods. The cadres of the rural intelligentsia are constantly growing; the professions of machine operators, tractor drivers, etc. have become common in the modern countryside.

The extensive construction of people's houses of culture, numerous rural film installations, rural libraries, traveling performances of the best theaters of the republic - all these are clear features of the new in the Estonian countryside, indicating that the process of erasing the boundaries between city and countryside is unfolding with particular force. The continuous growth of the material well-being of the working people of town and country, the general rise in the culture of the entire Estonian people determines the formation of a new man, a man of the communist era.

It is generally accepted that Estonian culture absorbed the traditions of the inhabitants of Scandinavia, Germany and Eastern Europe. But the idea of ​​this as a disparate cultural mosaic is not quite right. Estonian culture, while preserving many elements and carefully preserving them, nevertheless strives to go into its own separate course. Self-determination is a sensitive issue for Estonians.

A strong national identity is associated with a difficult past: Estonia was seized by the Swedes, then the Danes, then the Germans, then the Russians. Each set its own rules for many centuries. This is especially pronounced on the islands, where isolation from the big world helps to preserve the customs of their ancestors. It is still customary to wear traditional costumes, especially in women. Bright scarves embroidered with patterns, beads, amulets, great-grandmothers' jewelry.

Not only every island, but almost every settlement has its own way of organizing a home, its own clothes, its own songs. Many languages ​​are preserved here, which are difficult to understand even for a native Estonian. Maintaining this multilayeredness, the culture of Estonia since about the 19th century has its own, unique outlines. We can say that now she gravitates towards the cultural model of Sweden - with its musicality, intimacy and love for high technology.

Modern culture

Perhaps the most famous Estonian film is Ilmar Raag's "Class", which has won numerous international awards. And perhaps the most recognizable face of Estonia is the top model, chess player and politician Carmen Kass, who has also been the face of Chanel, Calvin Klein, Yves Saint Laurent, Christian Dior, Mercedes, Gucci, Versace, Victoria's Secret, Ralph Lauren and many other brands.

Music of Estonia

Undoubtedly, artists, playwrights and actors born in this country have influenced world culture, but still the brightest and strongest side of Estonian art is music.

Music, and more specifically choral singing, has always occupied a huge place in Estonian culture. It is enough to listen to the choral singing of the Seto or the melodious intonations in the speech of the inhabitants of the island of Saarema. Songs accompanied a person during birth, wedding, death.

Choral singing helps to hold together all the various cultural branches. A striking example is the Laulupidu Festival, which takes place in Estonia every five years.

It is impossible not to say a few words about classical music. Composers, musicians, conductors from Estonia have gained prestige on the world stage: Arvo Pärt, Veljo Tormis, Erkki-Sven Tüir, to name but a few. The Estonian jazz school is also strong.

Internet technologies

It is surprising that Estonians, who are considered uncommunicative, co-invented Skype with the Swedes, and in general have significantly advanced the Internet and communication tools. This country has some of the most active users of electronic services, social networks and mobile devices.

Estonian

As for the Estonian language, it is recognized, with its 14 cases and unusual pronunciation, quite difficult to learn. However, set to music, it sounds very beautiful. Some Estonian words are quite funny to the Russian ear.

National features of Estonia

The habit of Estonians to think over words and actions is mistaken for slowness. First of all, they are distinguished by a reasonable view of things and calmness. These are reserved people who do not like open feelings and spiritual outpourings.

Estonians are hardworking and pragmatic, so they do what suits them. At the same time, they are honest and fair. Education, passion for poetry, music, theater in society are considered necessary qualities. sign good home is an extensive library.

Religion does not have much influence on the lives of Estonians. The reasons for this lie in the spread of Lutheranism, which is characterized by restraint and simplicity. Estonians love nature, just like their Swedish neighbors: walking in the forest, driving to the sea, having picnics.

It so happened that for the mentality of the Estonians, their Slavic roots, traditions, the heritage of the ancient Estonians and other Finnish-Baltic tribes play an extremely important role. The culture of Estonia, which arose and frolicked in such conditions, became the core on which the modern Republic of Estonia relies.

Estonian traditional culture

Located for many centuries at the very junction of different cultures - Norman-Scandinavian, Slavic, and then Russian-Orthodox, German Catholic, and Swedish-Lutheran, Estonian culture, nevertheless, was able to maintain its own identity, its national characteristics, and not become a quasi-culture, as happened in some of the much larger, richer and more famous states. This culture in many ways, this is what attracts foreign tourists to the small Baltic republic.

Religion in Estonia

Less than a third of the inhabitants of the republic consider themselves believers and belong to religious groups. Religion in Estonia is now going through not the best of his days. The majority of believing ethnic Estonians (14.8% of the total population of the country) are Lutherans, believing representatives of the Russian minority (13.9%) are Orthodox. There are both Baptists and Catholics in the republic.

Economy of Estonia

Since the republic is a member of the European Union, it is part of the largest economic zone in the world. Estonia industrial-agrarian country developing high technologies. Its largest trading partners are its closest neighbors Sweden and Finland.

Estonian Science

It inherited a fairly significant potential from Soviet times, and today it is a rather noticeable phenomenon. The largest and oldest university in the country was founded by the eminent King Gustav II Adolf of Sweden in Tartu (then Diep) back in 1632.

Art of Estonia

The modern one is known by the names of Elmo Nykanen, Sulev Keedus, Andrus Kiviryakhk, Maimu Berg.

Estonian cuisine

Traditional does not differ in variety. It has more seafood than the cuisines of Latvia or Russia. How did it affect the kitchen? Geography of Estonia.

Estonian customs and traditions

In the modern state they continue to store. One of the favorite national symbols of Estonians is the oak tree. Its branches adorn the Great Coat of Arms of the Republic. Estonians are committed to using their national language.

Estonian sports

Jaan Kirsipuu, Erika Salumäe, Irina Embrich, Martin Padar can call their pride.

1st of January - New Year
Holidays in Estonia are loved, they are celebrated cheerfully and noisily. New Year can be celebrated here four times. Russians living in Estonia meet it together with Russia (an hour before Estonian), then all together according to Estonian time, then according to the old style from January 13 to 14 and eastern - in February.

First of all, the hallmark of this holiday is the abundance of dishes on the table. The traditional drink is champagne. As a rule, glasses are filled with it to the sound of the clock, in the last seconds of the outgoing year. The New Year is celebrated in a noisy company with plentiful treats and alcoholic drinks on the table, and colorful fireworks on the streets of the city. Almost all nightclubs and large hotels offer interesting programs on New Year's Eve.

After the onset of 24 hours, the rumble of firecrackers is heard in the street and the sky is covered with iridescent bursts of fireworks. The festivities last most of the night, and sometimes until early morning. Although the New Year is not a native Estonian holiday, it has taken root in Estonia and is recognized as an official day off.

January 6 - Three Kings Day
The day is a national date associated with the religious calendar. On this day, it is obligatory to fly the national tricolor flag.

Initially, January 6 was celebrated as the birthday of Christ. After the birthday of Christ was moved to Christmas on the calendar, then on January 6 they began to celebrate the day of the three kings. To this day, in many European countries, including Estonia, the day of the three kings is considered the end of the Christmas festivities.

February 2 - Day of signing the Treaty of Tartu
Immediately after declaring independence, Estonia was forced to wage a war of independence with Soviet Russia in the east and German troops in the south. During this war, Estonia fortified its borders and on February 2, 1920 concluded the Tartu Peace Treaty with Soviet Russia.

February 2 - Candle Day
It is said that winter is broken in half on this day. On this day, ritual food was prepared: porridge and pork. They also made candles. Candle Day is the first major holiday for women of the year. The women went to the tavern, and the men did women's housework that day. In the work calendar, knitting and spinning began from that day.

February 5 - Maslenitsa (Vastlapäev)
On February 5, Estonia celebrates Vastlapäev, a holiday similar to the Russian Maslenitsa. According to lunar calendar, Maslenitsa is a holiday that should fall on the first Tuesday of the new moon, Tuesday of the seventh week before Easter (for Russians, Maslenitsa is the eighth week before Easter). The most important food on Vastlapäev was pork feet, boiled with peas or beans, sometimes served with sauerkraut. Maslenitsa in Estonia is celebrated for only one day. On this day, it is customary to ride on a sled from the hills, on horseback and on the ice on the river.

The longer the slip, the higher the flax will be born. Recently there has been a tradition of eating buns with whipped cream. Today they are a kind of symbol of Maslenitsa in Estonia and are called Vastlakukkel. They are baked especially for this day. Usually, they disappear from store shelves a week after Shrove Tuesday, only to reappear a year later. The bun is a round ball of yeast dough with a thinly cut cap. Whipped cream is on the cut, a “cap” of the bun is placed on top, cut off before, and everything is sprinkled with powdered sugar. Sometimes bakers try to surprise consumers, and sour jam, such as cranberry, is placed under whipped cream.

Another irreplaceable attribute of cooking is pea soup. Since Shrovetide is the last chance to eat well before Lent, people cook and eat a lot. They carefully prepare for Maslenitsa: steep slopes are poured for skiing, high ice and snow mountains, fortresses, towns are built.

February 14 - Valentine's Day (Valentine's Day)
In the last decade, it has been customary in Estonia to celebrate such a holiday as Valentine's Day, which is actually called Friends Day. Lovers give each other gifts, friends exchange heart-shaped cards (valentines) with assurances of love and friendship.

February 24 - Estonian Independence Day
The Republic of Estonia was founded on February 24, 1918, when the independence of the Republic of Estonia was proclaimed by the Salvation Committee. This day was celebrated as Independence Day until the beginning of the Soviet occupation of Estonia in 1940.
As hopes for the restoration of national independence grew in the late 1980s, people began publicly celebrating Independence Day even before the end of the Soviet occupation. Since the independence of the Republic of Estonia was restored on August 20, 1991, Independence Day has been celebrated again as a public holiday and a day of remembrance for the Estonian people.

In February, frosts usually increase, so the celebration is limited to a daytime parade in the city center, which is prepared for a week before the event.

In the evening, it is customary to celebrate with the family with a feast and watching a live broadcast of the reception of the President of the Republic of Estonia. Members of the government, prominent people of culture and entrepreneurs are invited to the reception. In the evening, multi-colored fireworks soar into the sky above the Town Hall.

March 14 - Mother Tongue Day
On March 14, Estonia celebrates Emakeelepaev - Mother Language Day ("mother tongue", if translated literally).

The Estonian language belongs to the Uralic languages ​​and represents the Finno-Ugric languages, entering the southern group of the Baltic-Finnish languages. In terms of the number of speakers, this is one of the smaller languages, it is spoken by about 1.1 million people, of which 950 thousand live in Estonia.

The Estonian language has three dialect groups:

North Estonian, which includes insular, western, central and eastern dialects;

South Estonian, which includes the Mulk, Tartu and Vyru dialects;

A northeastern coastal dialect that shares many similarities with the Baltic-Finnish languages.

Estonian writing is based on the Latin alphabet. The alphabet includes 32 letters.

The main rule to remember is to read as it is written. As for the Estonian grammar, first of all we are usually struck by the number of cases - there are 14 of them. But there is no category of gender.

March - Good Friday
Good Friday precedes the Easter holiday and is dedicated to the memory of the day of the crucifixion and death of Jesus Christ. The forms of commemoration of Good Friday vary widely, from simple commemoration or special worship services among Protestants, to a special liturgical rite in the Eastern Churches and complex liturgical ceremonial in the Roman Catholic Church. In the Catholic Church, Good Friday services are timed to coincide with 3 pm, when, according to tradition, Jesus Christ died. Although this service seems to be one, it actually consists of four independent parts, each of which has its own origin and history.

The first, most ancient part, the ordination of the Word, was carried out in the ancient church in those cases when the sacrament of the Eucharist was not celebrated. At present, it includes a series of readings from the Old Testament, ending with a solemn reading of the story of the Evangelist John about the Passion of Christ. The second part consists of several prayers (dating back to the 5th century) for the fulfillment of all kinds of spiritual needs of all people on earth. The third part is the rite of veneration of the cross, associated with an ancient custom practiced by Christians in Jerusalem.

The crucifix is ​​covered with a veil on the Sunday that begins Holy Week. Then the priest and his assistants take off the veil, after which the clergy and parishioners kiss the crucifix.

The last part of the Good Friday service is the Liturgy of the Presanctified Gifts, during which the clergy and parishioners partake of the Holy Gifts that were consecrated the day before (hence the name).

March - Catholic Easter
Easter is celebrated for two days: the first Easter day is the Sunday following Good Friday. And Monday is the second Easter day. The second day is not a holiday.

The Easter period lasts fifty days and begins with the celebration of the Holy Resurrection of Christ (Easter), which falls on the period from March 22 to April 25. Being the most important great holiday, Easter is celebrated for 8 days (octaves). On the fortieth day of the Easter period, the Feast of the Ascension is celebrated. The Easter period ends with the feast of the Descent of the Holy Spirit upon the apostles, celebrated on the 50th day after the feast of Pascha.

With the introduction of the Gregorian calendar, the basic rules for calculating the day of Easter, which are guided by the Western Church, remained the same, but the calendar reform made some changes to the calculation of Paschalia. Therefore, the dates of the celebration of Western and Eastern Easter rarely coincide and, as a rule, have a discrepancy of one week (sometimes this discrepancy reaches 1 month).

April 30 - Walpurgis Night
On the night of April 30 to May 1, Walpurgis Night is celebrated in Estonia since ancient times. According to legend, on this night, witches gather for a sabbath, where they dance and sing, so a terrible noise must be raised in the city to scare away evil forces, which is successfully done by local youth. Although in the old Estonian traditions, witches were benevolent and healed people. If it rains on May 1st, they say that "old witches take a steam bath".

Walpurgis Night is the most significant of the pagan holidays dedicated to fertility.
Walpurgis Night is celebrated on the night of April 30th to commemorate the blossoming of spring. The name of Walpurgis Night is associated with the name of Saint Walpurga, a Wimburn nun (England), who came to Germany in 748 to found a monastery. She died on 25 February 777 at Heidenheim. She was extremely popular, and very soon they began to venerate her as a saint. In the Roman list of saints, her day is May 1. In the Middle Ages, there was a belief that Walpurgis Night was the night of the witches' feast.

Now, on the night of April 30 to May 1, Walpurgis Night is celebrated throughout Central and Northern Europe - this is a celebration of the meeting of spring, when huge bonfires are lit to ward off witches who flock to the Sabbath that night.
The program of the holiday has not changed for more than 100 years: old games, like our burners, performances by student choirs and traditional bonfires on the eve of Walpurgis Night.

May 1 - Spring Day
In the Middle Ages (until the middle of the 16th century) in May, beautiful holiday symbolizing the arrival of spring. On this day, various shooting and horse racing tournaments were held. The winner of the racing and target shooting tournament became the May count, who chose the May countess among the girls.

A smart cavalcade led by them entered the city, and a big feast and ball were held until nightfall. Now this tradition is renewed during the Days of the Old City in early June.

May - Mother's Day
In Estonia, Mother's Day has been celebrated since 1992 on the second Sunday of May. This day is considered a holiday only for mothers and pregnant women. Estonian people decorate their houses with flags. There are matinees and concerts for mothers in kindergartens and schools. Children give their mothers homemade gifts.

June 4 - Estonian Flag Day
The tricolor received the status of the state flag of the Republic of Estonia in 1922 and fluttered on the Long German Tower until 1940. In the early 1990s, on the anniversary of the Republic of Estonia, the Estonian people again openly carried the blue-black-and-white tricolor in their hands.

The flag is raised over the Long Herman Tower at sunrise and lowered at sunset. The raising of the flag is accompanied by the melody of the Estonian national anthem.

June 23 - Jan's day
The second most important holiday after Christmas is Midsummer's Day. It is traditionally celebrated in villages and farms, and is considered a day of miracles and witchcraft. The girls wove wreaths of nine on this day various kinds flowers, nine flowers of each species. When the wreath was put on the head, it was impossible to say a word. With him, the girl went to bed. According to legend, in a dream, her future husband was supposed to come to her and remove the wreath.

A traditional important summer holiday and the day of the summer equinox. On the eve of Midsummer's Day, bonfires are lit, then they dance all night, sing, drink beer, jump over the fire and look for a fern flower in the forest, which, according to legend, blooms only on Midsummer Night. The one who finds the flower will have great wealth and happiness. A bonfire was made on a mountain or by the sea. Bathing in rivers and lakes, like Russians in the old days on the day of Ivan Kupala, is not common among Estonians. But on this day they like to go to the sauna. It is accepted that bath brooms should be prepared only until June 24th. Since it is believed that after Ivan's Day, the broom does not have healing power.

Dedicated to this sacrament main holiday, which has come down to us from distant pagan times, which is still celebrated by the peoples of Europe. IN different countries it is called differently. It was believed that on Midsummer Night one could not sleep until dawn - not only because one could hear the singing of the elves, but above all with the aim of a talisman for the whole coming year.

Celebrations in honor of the holiday began in the evening and lasted all night, ending with the meeting of the dawn - the rising sun. Until 1770, Ivanov's day was official holiday. Its abolition, however, did not become a reason for the people to cool off towards it - on the contrary, Ivanov's night remained beloved national holiday. Compared to Christmas and Easter, this holiday has much less to do with church celebrations. Most of all ancient pagan customs are connected with Ivan's night.

Perhaps the main tradition dedicated to Ivan's night is the kindling of bonfires. Since ancient times, people have believed that fire can protect against evil forces. Fire is the strongest and most effective cleansing element: everything dirty and obsolete can burn in it, but the fire itself always remains clean. Bonfires on Midsummer Night were kindled in several ways.

The bonfire itself was intended to "help" the sun overcome the top of the sky, it symbolized the victory of light over darkness. By kindling a fire and keeping it up until morning, people seemed to welcome the new sun. The peasants tried to make the fire as large as possible - it was considered a matter of honor. On this occasion, competitions were often held - who had a higher and brighter flame. As a rule, several yards or farms gathered at a common fire, where old and young took part in the preparation of a large fire. Now, the organization of the holiday, trying to promote the local authorities.

Each district of the city has its own largest bonfire, songs and dances. The venue for the celebration is usually chosen near water bodies (sea or lake). Local newspapers publish a summary of ongoing events. Both before the festivities and after, thereby comparing the size of the fire, the number of people who attended the celebrations, as well as the amount of beer drunk on these days. Since it is beer that is considered the main drink of this holiday. Beer producers long before Midsummer Day begin their advertising campaigns dedicated to the holiday. Drawings of valuable prizes are held during the day from 22 to 24 June.

Of course, today many of the customs are either forgotten or performed purely formally. However, the holiday is alive, and still embodies the triumph of summer, fertility, the flowering of vitality.

June 23 - Victory Day in the battle of Võnnu in Estonia
June 23 - Victory Day (victory in the battle of Vynnu). On June 23, 1919, Estonian troops repulsed the attack of the German Landeswehr troops and won in the city of Vynnu (Cesis, Northern Latvia).

August 20 - Estonian Independence Restoration Day
On August 20, 1991, the Supreme Soviet of the Estonian SSR decided to restore the independence of Estonia on the basis of the principle of the historical succession of Estonian statehood.

August 24 - Pyartel Day
It was believed that autumn begins from the day of Pyartel. It was said that Pyartel "throws a cold stone into the water", that is, the reservoirs cool down. By the day of Pyartel, the harvest of rye was to be completed, because the harvest of potatoes was coming, and the harvesting of spring crops was still going on. They started washing and shearing the sheep. It was believed that a sheep sheared on Pyartel's day would give long wool.

Hops were used to make beer. The hops harvested on the Pärtel day had to be especially good, because the Pärtel gave the hops the final bitterness. Pärtel Day is one of a hundred significant dates Estonian folk calendar.

October 31 - Halloween - All Saints' Eve (Samhain)
The holiday is marked by processions through the city in carnival costumes.

Millions of people in different parts of the world celebrate Halloween every year - "All Saints' Eve".
Children dress up in unusual scary costumes and put on ugly masks. With bags in their hands, they go from house to house, frightening both children and adults with their appearance. According to custom, they must be given gifts, otherwise they can harm the house or the owner. Small children usually do not carry out their threats, but after receiving a gift, they leave.

According to some reports, the Druids believed that on this evening Samhain (the god of the dead) summoned evil spirits that had inhabited the bodies of animals during the past year. Other pagan peoples believed that on this evening all the spirits of the dead over the past year visited their homes and therefore tables were set for them and doors were left open out of fear that if the spirits did not find food and shelter, they would cruelly avenge the living for this inattention to them. . Offering all sorts of sacrifices was also common that evening.

Among the northern peoples, the holiday began on the eve of November 1. It was believed that the souls of good people after death are carried away by good spirits to heaven, and the souls of evil people remain to wander in the skies, disturbing the living and therefore need to be appeased at least once a year.

Winter, beginning with Halloween (November 1), opened the year. This is a time of mercy, selfless help to one's family, the old, the sick and the dying, people begin to appreciate the experience even in a culture that honors youth, to preserve ancient shrines and the cultural heritage of the world, including the wisdom of the natives. On this day, clairvoyant abilities may wake up.

The colors of this day are fiery red, brown, black - the colors of fire, the colors of torches. On Halloween night, the fire on the altar is not just a tribute to the gods - it guards your hearth, protects it with its clear, even light. May there be many candles. You can make traditional pumpkin lamps and place candles lit from the altar in them. You can create additional lamps from orange glass vessels and place heating candles inside. Such lamps are placed on the windowsills and beyond the threshold. They drive away not only uninvited guests from the Spirit World, but also protect your home from the plans of your enemies, from envy and malice that can be directed at you.

November 9 - Father's Day
The first time Father's Day was massively celebrated on June 19, 1910 in Washington, and since then many families in America began to congratulate fathers, but Father's Day became an all-American only in 1966, when President Lyndon Johnson declared the third Sunday of June a national holiday. According to tradition, during the annual celebrations, the state and ordinary citizens rush to support low-income dads who are raising children alone.

Father's Day in Estonia has been celebrated on the second Sunday of November since 1992. The day before, themed matinees are held in kindergartens, and concerts for dads are held in schools. Children give their dads homemade cards and gifts (usually paper-cut and painted ties or cars). Flags are flown on Father's Day.

November 10 - March day
Several holidays associated with spirits have survived to this day. March is the patron saint of grain growers. On this day they slaughtered cattle, cooked black pudding, brewed beer, baked barley cakes and ate their fill. Then they arranged games and dressed up.

It used to be customary to distribute food to the poor on this day. The beggars were divided into two groups: some lived on alms, others acted out, entertaining the people, living off this. Therefore, now on this day you can see mummers who sing and ask for treats.

November 25 - Kadrin day
Several holidays associated with spirits have survived to this day. Kadri is the patroness of sheep, so young cattle were mated on her day. On this day, as on March Day, mummers walk the streets. They go home. So do not be alarmed when you open the door to a bell or knock and see three or even seven children with painted faces and clothes that are not quite ordinary. They just want to sing you a song and get treats in return.

December 24 - Catholic Christmas Eve
The Christmas period begins on December 24 with the eve of the Nativity of Christ and ends on Sunday after the feast of the Epiphany, celebrated on January 6. The main holiday for local residents, even in Soviet times, has always been Christmas, which is celebrated from 24 to 25 December. On the eve of the holy feast, believers go to church for the Christmas service.

In 2005, December 24 was declared an additional holiday and, therefore, December 23 is a shortened working day. The day before Christmas Eve is the last opportunity to decorate your house, bring a Christmas tree, and also buy food.

Christmas time began on the day of Toomas (Thomas) - December 21. From that day on, they started preparing Christmas dishes, put on beer, and did pre-holiday cleaning. By this date, all chores should be completed.

The tradition of putting up a Christmas tree at Christmas is associated with Lutheranism and German-speaking countries. At the beginning of the 20th century, the Christmas tree was not yet widespread, straw was brought into the house and Christmas decorations were made from straw, as well as the first or last sheaf left from the harvest.

Many people weave Christmas wreaths from pine, spruce and fir branches and decorate with candles, ribbons, wooden figurines. You can hang it above the door, on the wall or put it on the Christmas table. On Christmas Eve, it is customary to relax with friends, go to visit. Because Christmas is considered a family holiday, which is celebrated mainly in a narrow circle of the family. Previously, pork with vegetables was served on the table, always rye bread, sausage was prepared with barley groats, and later - black pudding. Roast goose and piparkook Christmas pepper cookies are a 20th-century innovation.

December 25 - Christmas
The first day of Christmas is December 25 (Esimene Jõulupüha). December 25 is the main day of the holiday and the day winter solstice, daylight hours begin to increase. This holiday causes special joy in children, because. they are looking forward to gifts. Usually these are sweets and other sweets. During the Christmas period, the delicious smell of the traditional winter food - blood sausages (verivorst) is everywhere. They are prepared from barley wrapped in pork intestine with the addition of blood.

Also, in the cold winter season, there is nothing more pleasant than drinking spicy hot wine (hõõgvein), which is offered in almost all bars and cafes. This holiday causes special joy in children, because. they are looking forward to gifts. Usually these are sweets and other sweets. December 26 is the Second Day of Christmas. Both days are public holidays and weekends.

Estonian folk culture has been influenced by Central Europe and Scandinavia on the one hand and Eastern Europe on the other. Due to the presence of common features, Estonia, together with Latvia and Lithuania, forms a single cultural and historical region.

The originality of Estonians is most clearly expressed in the alliterative verse of old Estonian folk songs, in festive and wedding ceremonies, the existence of a residential barn and other cultural phenomena.

Regional differences, which originated from ancient tribal differences, are reflected both in archaeological finds, linguistic dialects, and in material and spiritual culture. In Estonian culture, as well as in Latvian, Lithuanian, and Finnish, the differences between Western and eastern regions. They occur both because of different natural conditions, economic differences, and from long contact with eastern or western neighbors.

There are phenomena of folk culture, for example, the spread of new elements in the national costume ("kyaised" in Northern Estonia, flower ornament, "pottmyuts"). In northern Estonia, one can especially distinguish the northeastern coast, where the Finnish influence is most clearly represented, and in the eastern part, the Votic-Izhorian influence, both in folk art and in buildings.

In South Estonia, as well as in North, agriculture is well developed. Here, Mulgimaa (Viljandi County) and the Seto area stand out with their own characteristics. Folk traditions were preserved in Mulgi County until the second half of the 19th century. The originality of this area was also given by the Latvian settlements located here. The peculiarities of the set arose due to a rather long isolation and the influence of Russian neighbors, which is most clearly expressed in buildings, clothing and national traditions.

In addition, a number of South Estonian cultural features have been preserved here. Traditional national culture The Seto survived until the middle of the 20th century.

Even before the beginning of the 20th century, Western Estonia remained quite backward, in the economic sense, a region where the main occupations were fishing, sailing and seasonal crafts, relegating agriculture to the background.

Older tools of labor that have fallen out of use in the rest of Estonia have been preserved here (solar ralo, sickle with a flat blade, etc.). Thanks to constant communication with other peoples, various innovations spread more quickly: tools, work methods. This is most clearly reflected in the work of West Estonian artisans. Each island has its own character traits. Based on objects from the western region of Saaremaa, one can draw a conclusion about the connections of Estonians with Gotland and Kuramaa. On the islands, traditional folk culture persisted until the first half of the 20th century.

We have very scarce information about the prehistoric Estonians. The term "prehistoric" should be put in quotation marks, since written evidence (historical sources) about the Estonians appear only with the arrival of conquerors on their lands.

The authors of the first volume of The History of the Estonian SSR (Tallinn, 1961, p. - 955) approach the reconstruction of Estonian customs and beliefs with great caution. In the absence of one's own written sources, it is quite difficult to put together a whole picture of life. The scheme proposed by Friedrich Engels does not work when it is required to describe the customs and beliefs of the people, who left behind only stone burials and a few utensils.

The principle of analogy does not give us an adequate idea of ​​how and to whom exactly the ancient Estonians worshiped, how they behaved at home, how they communicated with relatives and neighbors, conducted fair trade or cheated, were cruel to prisoners or, conversely, merciful. It is only known for certain that the prehistoric Estonians developed a cult of dead ancestors and animals. The dead were burned on funeral pyres.

Separate details of these cults are preserved in later songs and legends. It is not possible to put together a whole picture from these details, since it is impossible to separate the time layers.

“With a great deal of accuracy, we can assert that the ancients did not divide phenomena into natural and supernatural, and between nature and the human soul reigned harmony unattainable for us. Our folklore collections contain information about contacts with supernatural beings: fairies, brownies, etc. The world seemed much more diverse than we see it.

The key word that reveals the essence of the ancient beliefs of the Estonians is the word "vagi" - denoting power, at the same time life-giving force. Power lies in living and inanimate nature. The word has power. Humans and animals have the most power in blood, sweat, nails, hair and wool, teeth and internal organs.

“Ests believed that in addition to the body, a person also has a spirit and a soul. There may have been more than one soul... Spirit is power - life force, energy, which is not the same for all people. The presence of personal power and the possession of power contained in nature are characteristic of people from whom the leaders of the people grow - but also sorcerers or healers. Lack of power is the lot of mediocrity. The soul is the bearer of human individuality, it maintains the strength in the body. The soul can temporarily leave the body of a person - during sleep or when he is in a trance. The soul leaves the body in the form of an insect through the nose or mouth. With death, the soul forever leaves the body. The most ancient beliefs are that even after death the soul retains some connection with the remains of a person and the burial place. (Ibid.)

The place of stay of the dead was a place not far from the burial ground, or far to the north in Manala or Toonel, so the dead were buried with their heads to the north. In the first millennium of our era, the dead began to be burned on funeral pyres. Animistic ideas were widespread that all nature is a living and spiritualized unity. Fairies, spirits, goblins, mermaids and the like were part of nature. Of the highest gods, Tarapit (Taara, Thor?) is known, who was born in Virumaa on Mount Ebavere, and then flew to the island of Saaremaa:

“Obviously, Estonians were generally characterized by the presence of a large number of lower deities, which were relatively faceless (...) Rather meager sacrifices were made to lower creatures: wool, milk, meat, animal blood, cereals, bread and other products. Animals were sacrificed to higher deities or dead ancestors. In ancient times, human sacrifices were also made - obviously captives. In one of the lakes 10 miles from Otepää (probably Ilmärv), children were sacrificed as early as the 16th century.” (Ibid.)

The Estonians had magic. Estonians developed familiar relations with brownies and household gods. If the idol did not fulfill its functions, it could be punished. The Estonians also performed other magical actions, the content of which expresses “connections of things incomprehensible to us.”

As you know, during the singing Estonian revolution, the idea spread that the Estonians cultivated land on the shores of the Baltic Sea five and even 10 thousand years ago. In the light of these ideas, the genetic memory of the Estonians has preserved abstract views, the age of which exceeds the entire written history of mankind. A contemporary author (Priit Hybemägi) states:

“Estonians have been living in cities for about a thousand years, in villages for about five thousand years, but before that they lived in forests for a million years. The Estonian is adapted specifically for life in the forest, and the skills developed over a million years have not gone away. We are able to feed on forest plants and raw meat, arrange shelter in the forest, be fruitful and multiply. If there is no other way, most of us are able to live in the forest. And the skills acquired over a million years will be revived - we will remember them again.

If the pagan rudiments are still strong in the genetic memory of the people, then this people lives without the moral principles developed by Christianity. If there are no moral principles, then the state is governed by the laws of karma (inevitable punishment for sins and retribution for crimes), and not on the basis of Christian mercy:

“Unlike Christian ethics, which was based on love for one's neighbor and mercy, a person's responsibility to God and the constant relevance of the choice between Good and Evil, the morality of the ancient Estonians was very specific and pragmatic. Hence the killing of weak offspring, and the expulsion of an aged wife, and blood feud, and human sacrifices. It seems that the ancient Estonians were alien to the abstract concepts of good and evil, sin and guilt. (Ibid.)

Estonia does not have an official religion, and there are about 70 different religious organizations in the country. Most of all Estonians who identify themselves with the Lutheran religious denomination. Other active and large religious associations operating on the territory of the country: Orthodox, Old Believers, Catholicism, Baptists, Pentecostals and Methodists. Some Estonians practice Judaism, Islam, Buddhism and Hinduism. Estonians are considered one of the least religious nations.