Filipino Beliefs On The Paranormal & Supernatural!

Filipino beliefs on the supernatural:

The first and second of November is considered one of the most important holidays in the Philippines as this is when we all troop to the cemeteries to visit our loved ones who have passed on.

These two days are considered a non-working holiday. We Filipinos travel to our respective provinces to join our families in prayer by remembering the departed members of the clan.

Our annual visit to the memorial park is sort of family reunion. We hold a potluck get-together and some times spend the night by pitching tents.

To pass the time and alleviate boredom, we tell each other scary stories, like how our dearly departed at one time or another, made his/her presence felt.

Although Halloween is not as big a celebration in our country, as it is here in Canada, we Filipinos have our own share of superstitious beliefs which are amplified during the end of October and upon the celebration of All Souls’ Day.

The Philippines is a Catholic country but our notion about supernatural and mythical beings is a very prominent part of our lives most specially those Filipinos who come from the country side.

Many Filipinos who live in rural or mountainous areas still believe in mythical spirits and monstrous creatures because they are said to be present only in the country side where there are forests and other uninhabited areas.

Most if not all of these perceptions came from the stories told to us by our ancestors which have been passed on from generation to generation.

Although believing in superstition and supernatural beings conflicts with Catholicism, Filipinos simply cannot ignore the stories because there is always that curious and freakish view of the unknown.

Besides the common “multo” or ghost, Filipinos believe in the existence of the “aswang” which is a human by day that turns into an animal-like, demonic creature at night. They come in the form of a bat, pig or black dog.

Apparently, this fiend eats flesh and drinks human blood. The “aswang” prefers to victimize pregnant women who are about to give birth.

It can be associated with a vampire, but another such being is called an “ekek” or “manananggal” which is a bird-like human who searches for victims at night.

The “ekek” is said to be human by day then at night, its body separates into two. The torso and upper portion of its body, with bat-like wings, fly into the darkness in search for its prey while the lower part from the waist to its feet remains on the ground.

At the crack of dawn, the upper part flies back to where its lower part is and becomes one whole being once again.

Some say that spraying salt or the presence of garlic helps to get rid of these creatures.

A Filipino mythical creature which can be considered the counterpart of Canada’s “sasquatch” is what we call the “kapre”.

It is a filthy, dark and hairy giant who smokes a huge roll or cigars and hides on the top of a large tree.

This supernatural being is meant to scare away small children to keep them from playing on the streets at night.

Our elders say that when one gets stuck in a place and seems to keep going around in circles only to end up where he started, the kapre is believed to be playing around with that person. The only way he can escape is by wearing his t-shirt inside-out.

The “duwende” is the Filipino version of dwarfs, goblins or elves.
These are mischievous little creatures who can bring good or bad luck to humans.

They are said to live in houses, in trees or underground. Most Filipinos believe that they live inside termite mounds or an ant-hill type of soil formation found in grassy areas or forests called a “punso”.

Therefore it is customary for us to say, “Tabi-tabi po.” or “excuse me” whenever we walk or step on a mound on the ground or beside a big tree, so as not to bother the “duwendes.”

An “enkanto” or “diwata” are fairies or forest spirits.

The “tiyanak” or “impakto” is a baby who died before receiving baptismal rites so when his soul is in Limbo, he transforms into an evil spirit.

A half-human and half-horse creature is called a “tikbalang.” He has the head and feet of a horse and the body of a man. This supernatural being comes out on the night of a full moon looking for female prey.
Filipinos believe in the afterlife. Some of our customs are influenced by our belief in various supernatural creatures.

In reality, our grandparents made us accept these concepts in order to inculcate discipline.

Some of us also deduce that they came up with these stories to keep us from making too much noise at night, respect our environment, to keep the forests clean and make our faith in God stronger as we ask Him to keep us safe from harm in body and in spirit.



The supernatural beliefs of ancient Filipinos can be gleaned from the writings of Spanish conquistadores, historians, and missionaries. At the time of colonization, the population of the Philippines was estimated to be 700,000–based on the census of tributes implemented by Governor Gomez Perez Dasmariñas whose term of office only lasted three years from 1590-1593.

According to Fr. Pedro Chirino, Antonio de Morga and other Spanish writers, the ancient Filipino believed in a supreme being called Bathala, the creator of heaven and earth, and all living things. Under this all-powerful god was a pantheon of lesser gods like the Visayan goddess of harvest and fire Lalahort; the Bagobo god of war Darago, and Apolaki, the Pangasinan god of war.

Pre-Spanish Filipinos also worshipped the spirits of their ancestors called anitos. They carved wooden or stone idols to represent their gods and anitos, which they kept in their homes and propitiated with food, animals and other sacrifices to bring about success in war, a bountifuI harvest, or a happy marriage. However, not all anitos were benevolent. Bad anitos existed in the shapes of the spirits of dead tribal enemies.

In A Short History of the Philippines, the Filipino historian Nicolas Zafra states:

Besides the Supreme God, there were lesser gods or spirits. They were called anitos. There was an anito of the forests and mountains. They prayed to him whenever they went out to those places to hunt or get timber. There was an anito of the planted field who they invoked for good harvest. There was an anito of the seas. They prayed to him for good luck in their fishing expeditions and in their voyages. There was an anito of the house, too. They invoked him when someone was sick or when a child was born.

Concerning the religious beliefs of early Filipinos another Filipino historian, Gregorio Zaide, in his book History of the Filipino People, notes:

During pre-Spanish times our people were either Muslims or Pagans. The Muslims were the “Moros” of Mindanao and Sulu, Mindoro, and Manila Bay region. It should be remembered that at the time of the arrival of the Spaniards, Manila and Tondo were Islamic kingdoms.

Being superstitious, they read omens in the appearance of crows, crocodiles, and birds. Comets they believed to be a harbinger of bad luck like famine, epidemic, or war. Likewise, the howling of a dog or the falling of a tree at night was an omen of death. Sneezing before the start of a journey also foretold death or an accident along the way.

To quote Zaide once again:

Many of the superstitious beliefs of our forefathers still remain to the present day. Among them are the following: (1) when a young girl sings before a stove, she will marry an old widower; (2) when a hen cackles at midnight, an unmarried woman is giving birth to a child; (3) when a pregnant woman cuts off her hair, she will give birth to a hairless baby; (4) when a cat wipes its face, a visitor is coming to the house; and (5) when a person dreams that one of his teeth falls out, somebody in the family will die.

The pagan priests and priestesses were called katalonas and babaylanas, respectively. They officiated in ritual sacrifices, aside from serving as physicians, soothsayers and prophets. The highest priest, akin to a bishop, was called a sonat. It was he who appointed the priests and priestesses. The sacrificial ritual was performed either inside or outside the house, and usually ended in feasting and merry-making.

Our ancestor subscribed to the concept of life after death. They believed that each individual has an immortal soul that travels to the other world. The souls of good and brave men go to a heaven called Kalualhatian, whereas the souls of evil men are flung into a hell known as Kasamaan.

To prepare the dead for his journey to the underworld, his relatives placed food, wine, gold, weapons, and other personal effects and provisions in his grave. When a datu died, his slaves were killed and buried with him, to serve his needs in the afterlife. In terms of burial practices, the corpse was embalmed, placed in a coffin made of hard wood or a burial jar, and eventually buried in a grave or a cave.

Miguel de Loarca, a conquistador, gives a graphic description of the supernatural beliefs and religious practices of ancient Filipinos in Relacion de las Yslas Filipinas, a treatise on the Philippine islands that was published in Arevalo, Spain, in June 1582. Fr. Juan de Plasencia, a Franciscan missionary who came to the Philippines in 1577, also dwelt on the same matter extensively in Dos Relaciones, which saw printing in 1589.

Miguel de Loarca reports, regarding the belief of ancient Filipinos in the destiny of souls:

They say that there is in the sky another god called Sidapa. This god possesses a very tall tree on mount Mayas. There he measures the lives of all the newborn, and places a mark on the tree; when the person’s stature equals this mark, he dies immediately.

It is believed that at death all souls go directly to the infernal regions but that, by means of the manganitos, which are the sacrifices and offerings made to the god Pandaque in sight of the mount of Mayas, they are redeemed from Simuran and Siguinarugan, gods of the lower regions.

It is said that, when the Yligueynes die, the god Maguayen carries them to Inferno. When he has carried them thither in. his barangay, Sumpoy, another god, sallies forth, takes them away, and leads them to Sisiburanen, the god mentioned before, who keeps them all. Good or bad alike, he takes them all on equal terms, when they go to Inferno. But the poor, who have no one to offer sacrifices for them, remain forever, in the inferno, and the god of those regions eats them, or keeps them forever in prison. From this it will be seen how little their being good or bad avails them, and how much reason they have to hate poverty.

The occult ritual performed by babaylanas, Loarca vividly depicts:

The priestesses dress very gaily, with garlands on their heads, and are resplendent with gold. They bring to the place of sacrifice some pitarrillas (a kind of earthen jar) full of rice-wine, beside a live hog and a quantity of prepared food. Then the priestess chants her songs and invokes the demon that appears to her all glistening in gold. Then he enters her body and hurls her to the ground, foaming at the mouth as one possessed. In this state she declares whether the sick person is to recover or not.

In regard to other matters, she foretells the future. All this takes place to the sound of bells and kettledrums. Then she rises and taking a spear, she pierces the heart of the hog. They dress it and prepare a dish for the demons. Upon an altar erected there, they place the dressed hog, rice, bananas, wine, and all the other articles of food that they have brought. All this is done in behalf of sick persons, or to redeem those who are confined in the infernal regions.

It appears that witchcraft was a common practice among ancient Filipinos, as Loarca describes with interest:

In this land are sorcerers and witches–although there are also good physicians, who cure diseases with medicinal herbs; especially they have a remedy for every kind of poison, for there are most wonderful antidotal herbs. The natives of the islands are very superstitious, consequently, no native will embark on any voyage in a vessel on which there may be a goat or a monkey, for they say that they will surely be wrecked. They have a thousand omens of this sort.

For a few years past they have had among them one form of witchcraft that was invented by the natives of Ybalon after the Spaniards had come here. This is the invocation of certain demons which they call Naguined Arapayan and Macburubac. To these they offer sacrifices, consisting of coconut oil and a crocodile’s tooth; and while they make these offerings, they invoke the demons. This oil they sell to one another; and even when they sell it they offer sacrifices and invoke the demon, beseeching him that the power that he possesses may be transferred to the buyer of the oil.

They claim that the simple declaration that one will die within a certain time is sufficient to make him die immediately at that time, unless they save him with another oil, which counteracts the former. This witchery has done a great deal of harm among the Pintados, because the demon plays tricks on them. The religious have tried to remedy this evil, by taking away from them the oil and chastising them.

Loarca also mentions a form of divination or fortune telling used by pre-Spanish Filipinos:

These natives have a method of casting lots with the teeth of a crocodile or of a wild boar. During the ceremony they invoke their gods and their ancestors, and inquire of them as to the result of their wars and their journeys. By knots or loops, which they make with cords, they foretell what will happen to them: and they resort to these practices for everything that they have to undertake.

Native beliefs concerning death are also included in Loarca’s writings. For example, pre-Spanish Filipinos believed that those who are stabbed to death, eaten by crocodiles, or killed by arrows climb on a rainbow to heaven and evolve into gods. Those who die by drowning are most unlucky. Their souls are trapped in a watery grave forever. Those who die young are believed to be the victims of goblins called mangalos

who eat their bowels. For those who die in their old age, the wind comes and snatches their souls.

When someone dies, his relatives light torches near his house. At night armed guards are posted around he coffin to prevent sorcerers from touching it, for fear that it would burst open and a terrible stench will issue from the corpse. When their father or mother dies, the children of adult age mourn by fasting and are forbidden to eat rice until they succeed in seizing a captive in battle. Occasionally, a man, after a relative’s death, vows to eat nothing and eventually dies of hunger.

Fr. Juan de Plasencia takes into account that the pre-Spanish Filipinos had a rudimentary knowledge of astronomy and were staunch believers in omens:

Some of them also adored the stars, although they did not know them by their names, as the Spaniards and other nations know the planets–with one exception of the morning star, which they called Tala. They knew too, the “seven little goats” (the Pleiades)–as we call them–and, consequently, the change of seasons, which they call Mapolom and Balatic, which is our Greater Bear.

They were, moreover, very liable to find auguries in things they witnessed. For example, if they left their house and met on the way a serpent or rat, or a bird called Tigmamanuguin which was singing in the tree, or if they chanced upon anyone who sneezed, they returned at once to their house, considering the incident as an augury that some evil might befall them if they should continue their journey–especially when the above-mentioned bird sang. This song had two different forms: in one case it was considered as an evil omen; in the other, as a good omen, and then they, continue their journey. They also practised divination, to see whether weapons, such as a dagger or knife, were to be useful and lucky for their possessor whenever occasion should offer.

Judging pre-Spanish Filipinos through the eyes of a Christian, Fr. Plasencia categorically branded all types of pagan practices as devil worship and divided their practitioners into twelve categories:

The distinctions made among the priests of the devil were as follows: The first, called catolonan, was either a man or a woman. This office was an honorable one among the natives, and was held ordinarily by people of rank, this rule being general in all the islands.

The second they called mangagauay or witches, who deceived by pretending to heal the sick. These priests even induced maladies by

their charms, which in proportion to the strength and efficacy of the witchcraft are capable of causing death. In this way, if they wished to kill at once they did so: or they could prolong life for a year by binding to the waist a live serpent which was believed to be the devil, or at least his substitute.

The third they called manyisalat, which is the same as mangagauay. These priests had the power of applying such remedies to lovers that they would abandon and despise their own wives, and in fact could prevent them from having intercourse with the latter. If the woman, constrained by these means, were abandoned, it would bring sickness upon her, and on account of the desertion she would discharge blood and matter. This office was also general throughout the land.

The fourth was called mancocolam whose duty it was to emit fire from himself at night, once or oftener each month. This fire could not be extinguished; nor could it be thus emitted except as the priest wallowed in the ordure and filth that falls from the houses; and he who lived in the house where the priest was wallowing in order to emit this fire from himself, fell ill and died. This office was general.

The fifth was called hocloban, which is another kind of witch of greater efficacy than the mangagauay. Without the use of medicine and by simply saluting or raising the hand, they killed whom they chose. But if they desired to heal those whom they had made ill by their charms, they did so by using other charms. Moreover, if they wished to destroy the house of some Indian hostile to them, they were able to do so without instruments. This was in Catanduanes, an island off the upper part of Luzon.

The sixth was called silagan, whose office it was, if they saw anyone clothed in white, to tear out his liver and eat it, thus causing his death. This, like the preceding, was in the island of Catanduanes. Let no one, moreover, consider this a fable: because, in Calavan, they tore out in this way through the anus all the intestine of a Spanish notary, who was buried in Calilaya by father Fray de Merida.

The seventh was called magtatangal, and his purpose was to show himself at night to many persons, without his head or entrails. in such way the devil walked about and carried, or pretended to carry, his head to different places; and, in the morning, returned it to his body remaining, as before, alive. This seems to me to be a fable, although

the natives affirm that they have seen it, because the devil probably caused them so to believe. This occurred in Catanduanes.

The eighth they called osuang, which is equivalent to “sorcerer”; they say that they have seen him fly, and that he murdered men and ate their flesh. This was among the Visayas Island: among the Tagalogs these did not exist.

The ninth was another class of witches called mangagayoma. They made charms for lovers out of herbs, stones, and wood, which would infuse the heart with love. Thus did they deceive the people, although sometimes, through devils, they gained their ends.

The tenth was known as sonat, which is equivalent to, “preacher.” It was his office to help one to die, at which time he predicted the salvation or condemnation of the soul. It was not lawful for the function of this office to be fulfilled by others than people of high standing, on account of the esteem in which it was held. This office was general throughout the islands.

The eleventh, pangatahojan, was a soothsayer, and predicted the future. This office was general in all the islands.

The twelfth, bayoguim, signified a cotquean, a man whose nature inclined toward that of a woman.

In Myths and Symbols Philippines, Fr. F.R. Demetrio, S.J., describes a kind of psychic initiation ancient Filipino priestesses underwent before assuming their sacred roles:

We have it on reliable sources that shortly after the coming of Christianity (Alcina 1668), the call to the office of bailana or daetan (priestess) among the Bisayans began precisely with this madness, or tiaw that the candidate underwent.

Alzina has interesting stories telling of just this fact:

The future bailanas were wont to be lost for quite some time. They were said to be brought into the forest by the spirits. When finally found, they were seen sitting absentmindedly among the high branches of trees, or seated under a tree, especially the balete.

Sometimes, too, these people were found stark naked, with disheveled hair, possessed with a strength beyond the ordinary.

Invariably they appeared to have forgotten their former selves. A power that they were powerless to shake off had them under its total dominance. Only after these people had been cured of their initial illness, did they begin to function as bailanas. This function made them the specialists of the sacred in the community.

In the aforementioned book, Fr. Demetrio recreates the belief of ancient Filipinos regarding the nature of the soul, based on the observations of Don Isabelo de los Reyes in La Antigua Religion de la Filipinas. To quote the Jesuit scholar:

Juxtaposing the description of Edward Taylor with passages from De los Reyes in Religion Antigua these points are clear:

1. That the spirits of the dead of the early Filipinos was incorporeal but possessed of an aerial body which resembled its corporeal owner, and appeared like a smoke or shadow, for the souls are in the form of smoke or shadow; and though unseen, they are audible.

2. The spirit independently of its corporeal owner possesses personal consciousness, volition and love for its living relatives whom it visits either on the third or ninth day after death, and for this purpose the windows of the house of the bereaved are always open, the entrances are spread with ashes for the spirit to leave its imprint on them.

3. Though impalpable and invisible, still it manifests physical power in the noises it makes to make its presence felt. The spirits can lure the spirits of the living to lose their spirits and become insane.

4. That the spirit of the dead can incarnate itself in animals.

Over three centuries of Spanish colonization and Christianization wrought their impact in reshaping the supernatural beliefs of Filipinos. From the ancient worship of Bathala, most Filipinos have shifted their faith to Jesus Christ. From venerating diwatas or mountain goddesses, many Filipinos have become devoted to the Blessed Virgin Mary. And from wearing charms, local believers have switched to scapulars and religious medals.

Yet somehow the supernatural beliefs and practices of their ancestors still exert a major influence in the daily lives of modern Filipinos. This is evident in the many rituals of folk Catholicism that bear a strong resemblance to their pagan counterparts. This is apparent in many Filipinos of today who still wear charms and amulets, and regularly

consult mediums, faith healers and even witches. Most of all, this conclusion is reinforced by the groundswell of local cults that espouse a happy blend of Christian and pagan beliefs, if not a complete return to the supernatural tradition of their ancestors.


Philippine Beliefs and Superstitions

Philippine beliefs and superstition have grown in number throughout the various regions and provinces in the country. These beliefs have come from the different saying and superstitions of our ancestors that aim to prevent danger from happening or to make a person refrain from doing something in particular. These beliefs are part of our culture, for one derives their beliefs from the influences of what their customs, traditions and culture have dictated to explain certain phenomena or to put a scare in people. Some are practiced primarily because Filipinos believe that there is nothing to lose if they will comply with these beliefs. The following are some of the different superstitions in the Philippines.


All windows and doors should be wide close for the laboring mother’s easy delivery. Krista Marie Gutierrez
Pregnant women should avoid witnessing her husband, so that when born their babies would not have the habit of winking the eyes abnormally.
An expectant mother should not act as sponsor in a baptismal ceremony to avoid difficulty in delivering her baby or to avoid the death of the fetus or of the newly baptized child.
Sitting on the threshold of the house by a pregnant woman will result in a difficult delivery.
Taking pictures of a pregnant woman will cause an abortion or a difficult delivery.
An expectant mother should have her house neither constructed nor remodeled to avoid difficulty in delivering her baby.
Do not partake of the food being eaten by an expecting mother. If you do, you will either become sleepy or will feel drowsy or sick.
The new mother should avoid itchy or scratchy foods like gabi, and round fruits or root crops such as citrus, ube, tugui, and coconut for three weeks so her inner organs can return to normal.
Do not leave the ladle on top or inside of the rice kettle, but set it aside until more rice is needed. This is done so that childbirth will not be difficult.
A visitor must not sit or stand on the ladder or at the door, but come inside so that delivery will not be hard.
The mother should not eat shellfish. These are slippery and if they are taken from the brook, the baby may be expelled from the womb.
An expectant mother should not eat fish from pointed shells lest the baby have too much mucus or drool too much.
A pregnant woman is not allowed to cut her hair, she will give birth to a bald baby.
Pregnant women should not cry because they will suffer a difficult birth, and the baby will become sensitive and a crybaby.
Miscarriages only occur during the odd-numbered months of pregnancy.
Taking a bath before delivery will hasten the birth of the baby, as well as of the placenta.
An expectant mother should not participate in funeral activities. Doing so would endanger the mother and the baby during delivery. If a pregnant woman wears clothes which were hung overnight, the fetus will be affected.
It is believed that when denied the food a pregnant mother likes, her child will salivate profusely and will be prone to vomiting.
A pregnant woman should eat all the food on her plate, so that when she delivers, everything will come out, leaving her womb clean.
A comb is submerged in coconut milk with sugar to make the mother’s breast full of milk.

General Health
Sleeping after taking a bath during daytime or at night will result in blindness.
A menstruating woman should not eat sweets lest blood flow stop and cause illness or death.
Let a dog lick your wounds, and the wounds will be healed.
Sleeping with wet hair makes one crazy.
When one is wounded during high tide, much blood will ooze out.
After circumcision, a boy should not step on a mortar or pestle; otherwise, his organ will grow as big as these.
When one is sick with smallpox, he must be given all the things he wishes; otherwise he will die.
The successive birth of four children of the same sex is believed to endanger the life of the parent of the same sex.
Children are advised not to bite banana leaves, as this is believed to cause tooth decay.
One should not eat mollusks when he has wounds, otherwise, his wounds will grow big.
A sick person is always believed to grow worse when the moon is full. If the patient does not recover before one lunar month has elapsed and the moon once more assumes this phase, the case is considered hopeless.
Taking a bath at night will cause anemia or low blood pressure.
Taking a bath on New Year’s Day and/or Good Friday will cause one to get sick.
If the family is eating and a member arrives, he is not permitted to join the others in the meal, for if this rule is violated and a member of the household becomes ill, the others may become ill too.
Menstruating girls should not eat papaya to avoid whitish blood, nor liver or blood, as they will cause a strong flow.
Asthma can be cured by putting a cat near the throat and the chest and at the same time reciting a prayer.
Sore eyes can be cured by washing the eyes with the first urine early in the morning.
A child who plays with fallen unripe coconuts will suffer body swelling.
Parents who despise ugly children will bear an ugly child.
Parents who despise or laugh at twins will have twins.

Brides shouldn’t try on their wedding dress before the wedding day or the wedding will not push through.
Knives and other sharp and pointed objects are said to be a bad choice for wedding gifts for this will lead to a broken marriage.
Giving an arinola (chamberpot) as wedding gift is believed to bring good luck to newlyweds.
Altar-bound couples are accident-prone and therefore must avoid long drives or traveling before their wedding day for safety.
The groom who sits ahead of his bride during the wedding ceremony will be a hen-pecked husband.
Rains during the wedding means prosperity and happiness for the newlyweds.
A flame extinguished on one of the wedding candles means the one whose candle was extinguished will die ahead of the other.
Throwing rice confetti at the newlyweds will bring them prosperity all their life.
The groom must arrive before the bride at the church to avoid bad luck.
Breaking something during the reception brings good luck to the newlyweds.
The bride should step on the groom’s foot while walking towards the altar if she wants him to agree to her every whim.
A bride who wears pearls on her wedding will be an unhappy wife experiencing many heartaches and tears.
Dropping the wedding ring, the veil, or the arrhae during the ceremony spells unhappiness for the couple.
The member of the couple stands first after the ceremony, will die ahead of the other.
A bride who cries during the wedding will bring bad luck to the marriage.
It is bad omen for the newlywed couple if their parents cry during the wedding.
Upon entering their new home, the couple should go up the stairs alongside each other so that neither one will dominate the other.
An unwed girl who follows the footprints of a newlywed couple will marry soon.
If a woman is widowed during the new moon, she will marry again.
A person who habitually sits at the head of the table during meals will never marry.

A lingering black butterfly is a sign that one of your relatives just died.
A falling spider that lands on you is an omen that someone close to you will die.
Do not form groups of three or thirteen, or one of you will die.
If a person dreams of having his teeth pulled out, this mean that family member will die.
Sometimes the soul temporarily leaves the body while in a deep sleep. Rousing a person at this time might kill him.
When a tree that was planted upon the birth of a child dies, the child will also die.
It is said that the soul of the deceased returns on the third, the fifth, and the seventh days after death.
A coffin should be built to fit the corpse; otherwise, a family member of the deceased will soon die.
Tears must not fall on the dead or on the coffin; this will make the dead person’s journey to the next world a difficult one.
If someone sneezes at a wake, pinch him lest he join the dead.
During a wake, never see your visitors off at the door of the chapel or funeral parlor.
A widow who caresses her dead husband’s face will surely remarry.
Do not sweep the house until after the burial.
Always carry the coffin out of the house, church or funeral parlor head first. This prevents the soul of the dead from coming back.
During the funeral march, a man whose wife is pregnant should not carry the casket. Before going home, he should light up a cigarette from a fire at the cemetery gate in order to shake off the spirits of the dead.
Digging a hole larger than the coffin will cause an immediate relative to join the deceased in the grave.
After the coffin has been lowered to the grave, all family members should take a handful of soil, spit on it and throw it in the grave. Doing so will not only bury any evil let behind by the deceased, but also lessen the burden of grief on the family as well.
After the funeral service, do not go home directly so that the spirit of the dead person will not follow you to your house.
Never let a child step over an open grave lest the spirit of the dead visit that child.
Give away your black dresses after one year of mourning to prevent another death in the family.

Body Marks and Shapes
A person with a mole on his foot is a born adventurer.
A person with a mole on his face will be successful in business.
A person with a mole on the center of her nose will be rich but unhappy.
A person with a mole close to his eye is attractive to the opposite sex.
A mole on the hand signifies wealth or thievery.
A mole on one’s back is a sign of laziness.
A person with big ears will have a long life.
Women with wide hips will bear many children.
People with naturally curly hair are moody or ill-tempered.
People with eyebrows that almost meet easily get jealous.
Men with hairy chests are playboys.
A person with lines running from the palm of his hand to his fingers is successful in business.
People whose teeth are spaced far apart are liars.


About Andrew

Co-founder & lead investigator of Paranormal Encounters. I've experienced the paranormal all my life, having encountered ghosts, angels and demons. I live in a haunted house and when not exploring and researching the unknown, I enjoy single malt Scotch whisky & potato chips (though not necessarily at the same time).