Myth and folktales

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It was believed that if the wild hunt encountered a man it would tear him apart, 
or would fling an axe into him. A year later, at the same time and in the same place, 
the wild hunt would remove the axe and relieve the victim from pain. If they heard the 
wild hunt, people were advised to swiftly throw themselves into the left-hand side wheel 
track on their path or to cross themselves, step aside, and remain motionless; this was 
the only way to avoid grave injuries that could be inflicted upon passers-by by the wild 
hunt. Those who mimicked the howling of the wild hunt would be thrown a human 
shoulder or a leg, as if to say, “You hunted with us, so also feast with us!” or “Since 
you helped with the chasing you will also help with the gnawing!” In Koroška, people 
still recount hunters who chanced upon the wild hunt during their nocturnal hunts. 
The wild hunt could be connected also with the wild man, as in the folktale from 
Koroška where the wild man has cannibalistic features, throwing a woman’s leg in 
front of a man who dared to talk back at him.
33
 
In Resia, the tradition about the wild hunt is still known in the form of variants 
about fallen warriors rushing, either on horseback or on foot, by those who happen 
to be in that place at that moment. In Val Canale, people tell stories about the wild 
hunt burning the clothes on the back of those unfortunates who happen to pass by, 
even if they swiftly throw themselves on the ground (Kropej, Dapit 2008: 36, no. 28). 
The wild hunt, connected with this character, brings fertility and renewal to 
nature. Similar in character were the vesne, who strolled around in February, bring-
ing fertility. February, once also called vesnar in Slovene, had acquired its old name 
from this deity. 
The notion that the wild hunt is joined by witches (the fárce and the vesle) has 
been preserved in the tales from Trenta and Goriško. In 1868, Anton Pegan recorded 
the following tale about the vesle: 
People living in the vicinity of Gorica tell of things they call the vesle. They 
think that the vesle are mares that drag a harrow in the hour between eleven 
and midnight. They move just as fast, or even faster, than the wind; since their 
harrow produces sparks they are visible from afar. It is impossible to escape 
them. Whoever is run over by them is badly damaged and unfit for anything 
till the end of their days (Pegan, Černigoj 2007: 153).
In Goriško, people also said that witches (fárce) and devils rode in the wild hunt. 
Having horse hooves, the witches from Bovec produced the sound of galloping horses 
wherever they rushed – but were not visible to the naked eye. 
Although closer to fairylike being, the vesna is related to the pehtra. These beings 
were believed to gather once, or several times a year, dance, sing, or stroll around. 
33 
“The Wild Man and the Wild Hunt” (Mödernforfer 1946: 24–30; Kelemina 1930: 221).

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They congregated in the month of February, which was once called vesnar, usually 
around the name day of St. Matthias on February 24
th
. According to old traditions 
from Krn (Erjavec 1883: 334–335; Kelemina 1930: No. 45/I) and the Karst region 
(Pegan, Černigoj 2007: 151), groups of them rush around at that time, awaken spring, 
and bring fertility. But peril awaits those who have been overtaken by them or noticed 
to be following them.
There is another female mythical being connected with female chores; her name 
is períca (washerwoman), also called nóčna bába, nóčna gospá, or bóžja déklica. People 
imagined her as a beautiful female mythological being with white hair, clad in white, 
and wearing a white headdress. At night, these women quietly did their washing in 
ponds, water holes, and springs. Woe to those who observe, disturb, or even mock 
them! They would chase the offender and, like Pehtra, hit his or her face with an iron 
hand. As the protector of female chores, and especially of washing, Períca would 
punish any girl who had left her laundry outside during the night (Kretzenbacher 
1941: 95). Sometimes, she tore the thread women had left on the spinning wheel 
during the night (Pajek 1884: 33). Studying the characteristics shared by Slovene 
and German lore about Períca, Leopold Kretzenbacher explained her as a Germanic 
influence of Slovene heritage (Kretzenbacher 1941: 94–95). 
According to some folk beliefs from Bela Krajina, these women are similar to 
fairies, have extraordinarily beautiful children, and at night wash their dishes (Šašelj 
1906: 218).
In some places, especially in Slavia Veneta, períca acquired similar characteris-
tics as water fairies and mermaids. People recounted how she would drag children 
who had carelessly come too near the water’s edge beneath its surface. The term “Fal 
Pulicic” that denotes a brook has been preserved in Friuli (Ciceri 1992: 435–236).
Pehta has become a popular supernatural being in Upper Kranjska and in the 
Western Alps. Peter Jakelj-Smerinjekov, a folk storyteller – who inspired Slovenian 
writer Josip Vandot – also told stories about Pehta, Bedanec and Kosobrin in the 
late 1950s and ‘60s to Milko Matičetov. These supernatural beings are today part of 
children’s folklore and tourist events.
JARNIK, THE WOLF-SHEPHERD
In folktales, the Volčji pastir (Wolf-Shepherd), also called Šent (Devil), Šentjurij, 
Jurij s pušo (George with a gun), Jarnik or Volčko,
34
 had the role of the Master of the 
Wolves
35
 and simultaneously the protector of the cattle. It can be said that the Master 
34 
See: Trstenjak 1859: 50; Kelemina 1930, no. 29. 
35 
More on the Master of the Wolves see: Mencej 2001.

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