Haeska

• Haeska Manor was established in the third quarter of the 16th century.
• A 1937 map shows Haeska as the result of the merger of the former village of Taki with the farmsteads of Selja and Kordi.
• Local tradition describes Haeska Hiiepaju as a meadow, not a tree, with islands and hills all around.

Two distinct historical timelines offer insight into the local history. Haeska Manor was established in the third quarter of the 16th century. A 1937 map, by contrast, shows a much later stage of settlement: Haeska village developed from the former village of Taki and the farmsteads of Selja and Kordi; as a result, Taki disappeared from the map. The year 1937 refers to the map, while the manor dates back to the 16th century. The history of a manor and the changing settlement names and village layout thus stand side by side.

Local tradition describes Haeska Hiiepaju as a meadow rather than a tree, with islands and hills all around. The landscape encompasses more than a single named feature: the story also includes the surrounding area. A description from 2025 calls Pajumägi in Haeska particularly picturesque, adding this specific place to the landscape themes.

Stones also feature in local traditions. According to local tradition, the building stones used for Valjala Church came from the forest of Haeska near Nõmme and from Samlik farmstead; limestone quarries could still be made out there. A hiiekivi, or sacred grove stone, is also associated with Haeska Hiiepaju, and tradition says offerings may have been made at it. The stone was not searched for. The two stories make different claims: one concerns the traditional attribution of the building stones, while the other concerns a supposed stone and a possible offering.

Several names are associated with the musical tradition. In a 1961 recording, August Trei, Mihkel Trei’s nephew, sang several songs composed by his uncle in Haeska. Field recordings from 1961 note that the songs of local songster Mihkel Trei were popular in the Valjala area. A specific performance in Haeska and the popularity of the songs in the wider area therefore represent distinct aspects of the tradition.

Juhan Lätt from Haeska was also recorded performing songs and instrumental pieces. Together, these traditions offer insight into composition, singing, and instrumental music. These themes provide a cultural and historical perspective for travel planning, without implying that all the recordings involve the same person or the same musical role.

A former route ran through the Haeska bog to Lööne. It was once still visible, but later became completely overgrown. This sequence is part of the route’s recorded history: it distinguishes its earlier visibility from its later condition. As a historical trace, it adds another aspect of local history to the stories of settlement change, landscape, and music.

Discover more destinations: Orissaare, Metsaääre, Tumala, Nässuma, Ruhnu, Valjala, Raugi, Kuralase.

What does the 1937 map show about Haeska?

It shows Haeska as a village that developed from the former village of Taki and the farmsteads of Selja and Kordi. As a result, Taki disappeared from the map.

What is Haeska Hiiepaju?

In local tradition, it is a meadow, not a tree; islands and hills are described all around it.

What musical traditions are there?

In 1961, August Trei sang several songs by his uncle Mihkel Trei in Haeska. Juhan Lätt from Haeska was recorded performing songs and instrumental pieces.

What is known about the former route through the bog?

The route led from Haeska to Lööne, was initially still visible, and later became completely overgrown.

Go to the main travel overview: Saaremaa.