Manananggal. One of the most popular monsters in Philippine folklore and a staple of Pinoy horror movies. Almost every Filipino knows what a manananggal is but to those who don’t, well, a manananggal is a variant of the aswang. By day, is just a normal person, usually a woman, but come sundown she goes to a secluded area, goes naked and rubs a specially prepared oil all over her body while murmuring an incantation and staring at the moon. Her body undergoes a transformation where her nails turn into claws and her teeth grow into fangs. Leathery, bat-like wings sprout from her back and her upper torso begins to separate from the lower half of the body at the waist. Fully detached, she flies off with her large intestine rotating or undulating to stabilize her flight. She searches for people who are still outdoors alone after dark or for a house where there’s a pregnant woman sleeping inside, for she loves to eat fetuses or babies inside the womb. She usually perches on the roof and if she finds a hole right above the pregnant woman, she slides her tongue in and it stretches to a great length and as thin as a thread but with a pointed tip. The tip pierces the victim’s navel and goes straight to the yet to be born child in the womb, sucking the poor child’s blood, for the manananggal’s tongue is hollow and acts like a straw or a syringe. The child dies and the mother suffers a miscarriage upon waking up.
The manananggal’s weakness is her discarded lower half. Destroy it or move and hide it somewhere else to prevent her from rejoining it. Without her lower half, she will die by sunrise.
Among the Waray, the manananggal is called Tangso-tangso. In Aklan, Tanggae. In Mindanao, Salimbarot; and in some parts of Palawan, Tanggar.
manananggal large edited

The Aswang Delegation

In 1930 a teachers’ seminar was held in Lucban, Quezon. All towns in Quezon province sent delegates. These were housed in the elementary school buildings a kilometer from the town proper. The seminar lasted one week. The night after the delegates arrived, the townspeople living near the school compound heard peculiar noises of flying wings and the sound “Tik-tik-tik” of the tiktik bird. It was a firm belief in the town that whenever the tiktik was heard at night there were aswang around.
The next night, some brave folks peeped out of their windows when they heard the sound of wings. They were horrified when they saw a flock of black-winged creatures flying in the dark of the night. The creatures had human heads but half of their bodies from the waist down were missing. The people presumed that what they saw were manananggal.
The following morning, the people of Lucban, who were in charge of feeding the delegates observed them closely. They noticed that some of the delegates refused to eat spicy food and where very fond of dinuguan and inihaw-na-lamang-loob. They also noticed that these delegates had deep armpits and could not look directly into other people’s eyes.
From that night till the seminar ended, the people hung spices like garlic and black pepper outside their windows. They placed crosses on top of their roofs.
When the eminar was finished and all the delegates had gone home, the peace of night returned to the town. Source: The Aswang Syncrasy in Philippine Folklore (1971), p. 47.

Blumentritt, Ferdinand. Diccionario Mitologico de Filipinas. Manila, 1895.
Ramos, Maximo D. The Aswang syncrasy in Philippine Folklore. Philippine Folklore Society, 1971.


According to folklore, the Bungisngis is a one-eyed giant man with big teeth and two large fangs. His name is derived from the word ‘ngisi’ which means ‘to grin’ because he always grins and laughs. He is said to have a thick, protruding upper lip so large that he uses it to cover the top of his head like a hat. He has superb hearing. His thighs are extremely long that when he squats his knees are two spans higher than his shoulders. He dwells allegedly in the forests of Meluz, Orion, Bataan and carries a club, which he uses to kill prey. He has a voracious appetite for anything palatable from animals, fruits, vegetables, roots, to cooked food. Being a giant, the Bungisngis possesses incredible strength. Despite his hulking size and terrifying look, the Bungisngis is dim-witted. His kin in Northern Davao is known as Mahentoy while in Tayabas, Quezon a similar creature is called Bulislis.

Bungisngis 001

Bungisngis size comparison with a 5-foot human.

The Three Friends – The Monkey, The Dog, and The Carabao

Once there lived three friends—a monkey, a dog, and a carabao. They were getting tired of city life, so they decided to go to the country to hunt. They took along with them rice, meat, and some kitchen utensils.
The first day the carabao was left at home to cook the food, so that his two companions might have something to eat when they returned from the hunt. After the monkey and the dog had departed, the carabao began to fry the meat. Unfortunately the noise of the frying was heard by the Buñgisñgis in the forest. Seeing this chance to fill his stomach, the Buñgisñgis went up to the carabao, and said, “Well, friend, I see that you have prepared food for me.”
For an answer, the carabao made a furious attack on him. The Buñgisñgis was angered by the carabao’s lack of hospitality, and, seizing him by the horn, threw him knee-deep into the earth. Then the Buñgisñgis ate up all the food and disappeared.
When the monkey and the dog came home, they saw that everything was in disorder, and found their friend sunk knee-deep in the ground. The carabao informed them that a big strong man had come and beaten him in a fight. The three then cooked their food. The Buñgisñgis saw them cooking, but he did not dare attack all three of them at once, for in union there is strength.
The next day the dog was left behind as cook. As soon as the food was ready, the Buñgisñgis came and spoke to him in the same way he had spoken to the carabao. The dog began to snarl; and the Buñgisñgis, taking offence, threw him down. The dog could not cry to his companions for help; for, if he did, the Buñgisñgis would certainly kill him. So he retired to a corner of the room and watched his unwelcome guest eat all of the food. Soon after the Buñgisñgis’s departure, the monkey and the carabao returned. They were angry to learn that the Buñgisñgis had been there again.
The next day the monkey was cook; but, before cooking, he made a pitfall in front of the stove. After putting away enough food for his companions and himself, he put the rice on the stove. When the Buñgisñgis came, the monkey said very politely, “Sir, you have come just in time. The food is ready, and I hope you’ll compliment me by accepting it.”
The Buñgisñgis gladly accepted the offer, and, after sitting down in a chair, began to devour the food. The monkey took hold of a leg of the chair, gave a jerk, and sent his guest tumbling into the pit. He then filled the pit with earth, so that the Buñgisñgis was buried with no solemnity.
When the monkey’s companions arrived, they asked about the Buñgisñgis. At first the monkey was not inclined to tell them what had happened; but, on being urged and urged by them, he finally said that the Buñgisñgis was buried “there in front of the stove.” His foolish companions, curious, began to dig up the grave. Unfortunately the Buñgisñgis was still alive. He jumped out, and killed the dog and lamed the carabao; but the monkey climbed up a tree, and so escaped.
One day while the monkey was wandering in the forest, he saw a beehive on top of a vine.
“Now I’ll certainly kill you,” said some one coming towards the monkey.
Turning around, the monkey saw the Buñgisñgis. “Spare me,” he said, “and I will give up my place to you. The king has appointed me to ring each hour of the day that bell up there,” pointing to the top of the vine.
“All right! I accept the position,” said the Buñgisñgis. “Stay here while I find out what time it is,” said the monkey. The monkey had been gone a long time, and the Buñgisñgis, becoming impatient, pulled the vine. The bees immediately buzzed about him, and punished him for his curiosity.
Maddened with pain, the Buñgisñgis went in search of the monkey, and found him playing with a boa-constrictor. “You villain! I’ll not hear any excuses from you. You shall certainly die,” he said.
“Don’t kill me, and I will give you this belt which the king has given me,” pleaded the monkey.
Now, the Buñgisñgis was pleased with the beautiful colors of the belt, and wanted to possess it: so he said to the monkey, “Put the belt around me, then, and we shall be friends.”
The monkey placed the boa-constrictor around the body of the Buñgisñgis. Then he pinched the boa, which soon made an end of his enemy. Source: Filipino Popular Tales Collected and Edited with Comparative Notes By Dean S. Fansler (1921)

Ramos, Maximo D. (1990) [1971]. Creatures of Philippine Lower Mythology. Quezon: Phoenix Publishing. p. 76.

Gumon: Locks of death


She may not be Rapunzel but she’s got “killer hair”… literally.

Sa lumang paniniwala ng mga Karay-a sa Probinsya ng Iloilo, may isang uri ng babaeng aswang na lumalabas pagkagat ng dilim bilang gumagapang na kumpol ng buhok. Binabalot nito ang taong makakasalubong at sinasakal gamit ang kanyang mayabong na buhok.
Ang nasabing mga buhok ay may masangsang na amoy at parang mga ahas na gagapang papasok sa mata, ilong, at bibig ng biktima para hindi ito makahinga at mawalan ng malay.
Habang nakikipagbuno ay hihigupin ng aswang ang dugo at lakas ng biktima hanggang sa maging isang buto’t balat na bangkay ang biktima.
Takot sa apoy ang nasabing aswang. Ang ibig sabihin ng “gumon” sa Hiligaynon (wika ng mga taga Iloilo) ay “buhol-buhol”.


In Visayan and Mindanaoan folklore, the amamarang a.k.a. mamarang is a type of aswang that uses her long, wire-like and pungent hair to incapacitate or kill her victims. By day she is a normal woman but after the sun sets she applies a special oil all over her body until her skin turns dark, her eyes become bloodshot, and her hair move like tentacles. She blocks paths and attacks anyone who encounters her.
While tackling the unfortunate person, the amamarang‘s hair slithers into the victim’s eyes, ears, nose, and mouth until the latter faints or suffocates to death. She either proceeds to feast on the victim’s innards and blood or takes the body to her home to be consumed later.
There’s a chance to fight off the amamarang if the victim is able to set the creature’s hair on fire or wound her using conventional weapons. However, the amamarang can heal her wounds by simply licking them.
In other stories the amamarang is a manananggal-like creature with tentacle like hair.


Tatay Felo and the aswang

One day Tatay Felo (my grandmother’s father), a carpenter, was sent to a village in Plaridel, Misamis Occidental to work there. He worked the whole day and when it was around six o’clock in the evening he told his fellow carpenters that he was going home. But they stopped him. They warned him that in the said village lived an aswang named Thalia, who waited in the path. But Tatay Felo didn’t give a damn because he possessed an anting-anting (charm). So he went on alone.
While walking along the path he saw a woman ahead of him. The woman said, “Where are you going, Felo? It’s dark already.”
All of a sudden, the woman transformed. Her face became hideous and her very long hair stood on end. Her hair tried to force their way into Tatay Felo’s nose. The hair had a nauseating stench. But Tatay Felo was strong, he punched the woman. She fell on the ground but got up and tried to strangle Tatay Felo.
During the struggle, Tatay Felo got hold of his saw, which he used at work earlier. He started sawing at the woman’s neck. The woman released Tatay Felo, ran off screaming in pain, and jumped into the nearby river.
Many years passed and Tatay Felo passed away. My grandmother said many still remember Tatay Felo because he was the one who sawed Thalia’s neck, who is said to be still alive up to this day with a big scar on her neck.

(story translated from a post on Spookify’s FB page)


Filipino text:

Sa kwentong bayan ng Visayas, ang amamarang a.k.a. mamarang ay isang uri ng aswang na ginagamit ang kanyang mahaba, mala-alambre, at masangsang na buhok upang paralisahin o patayin ang kanyang mga biktima. Pag araw, ang amamarang ay normal na babae ngunit pagsapit ng dilim nagpapahid sya ng kakaibang langis sa buong katawan hanggang sa umitim ang kanyang balat, pumula ang nanlilisik na mga mata, at gumalaw ang kanyang mga buhok na parang mga galamay. Siya ay nanghaharang sa mga daanan at inaatake ang sinumang makasalubong sa kanya.
Habang nakikipagbuno sa biktima, ang mga buhok ng amamarang ay gagapang papasok sa mata, tenga, ilong, at bibig ng biktima hanggang sa ito’y mawalan ng malay o tuluyang mamatay. Pagkatapos ay wawakwakin ang tyan ng biktima at kakainin ang lamanloob o dadalhin sa bahay ng amamarang upang doon kainin.
Maaaring madipensahan ng biktima ang kanyang sarili laban sa amamarang sa pamamagitan ng pagsunog sa buhok nito o pagsugat dito gamit ang anumang sandata. Subalit, kayang pagalingin ng amamarang ang kanyang mga sugat sa pamamagitan ng pagdila lamang.
Ayon sa ibang kwento, ang amamarang ay hawig sa manananggal na ang buhok ay parang mga galamay.

Si Tatay Felo at ang aswang

Isang araw, si Tatay Felo (ama ng lola ko), isang karpintero, ay pinapunta sa isang barrio sa Plaridel, Misamis Occidental para magtrabaho doon. Buong araw siyang nagtrabaho at pagsapit ng alas sais ng gabi nagpaalam siya sa mga katrabahong karpintero na uuwi na siya. Pero pinigilan nila siya. Sabi nila may aswang daw sa barrio at ang pangalan ay Thalia, na nang-aabang sa daanan. Pero binaliwala iyon ni Tatay Felo dahil meron siyang anting-anting. Kaya umalis na siya.
Habang binabagtas ang daan may nakita siyang babae sa unahan. Sabi ng babae sa kanya, “Saan ka pupunta, Felo? Madilim na.”
Biglang nag-iba ang anyo ng babae. Pumangit ito at nagsitayuan ang mahahabang buhok nito. Pilit daw na pumapasok ang mga buhok nito sa loob ng ilong ni Tatay Felo. Masangsang ang amoy ng buhok. Pero malakas si tatay Felo. Sinuntok niya ang babae. Natumba sa lupa ang babae pero agad itong bumangon at sinubukang sakalin si Tatay Felo.
Sa kanilang pakikipagbuno, nahagilap ni Tatay Felo ang lagari na ginamit niya sa trabaho kanina. Nilagari niya ang leeg ng babae. Nabitawan ng babae si Tatay Felo at tumakbo ito na tumitili sa sakit at tumalon sa kalapit na ilog.
Lumipas ang maraming taon at pumanaw na si Tatay Felo. Sabi ng lola ko marami pa rin ang nakakaalala kay Tatay Felo dahil siya ang lumagari sa leeg ni Thalia, na sinasabing buhay pa hanggang ngayon pero may malaking peklat sa leeg.


Note: Scroll all the way down for Filipino text


A mangkukulam giving a fellow student “a hell of a time”.

The ancient mangkukulam of Philippine folklore were sorcerers who inflicted harm in a rather disgusting way and did it only once or three times a month, especially during rainy nights. The procedure involved the mangkukulam creeping under the house of the intended victim at night and wallowing in the muck under the batalan or a sink-and-bathroom (in the olden days houses were elevated from the ground by posts, and the occupants washed their dishes, washed their feet, took a bath, urinated, and spat in the batalan; the untidy ones even deficated in the batalan once in a while) while whispering a mantala (incantation). Flames then engulfed the mangkukulam’s body, which caused the victim to become ill and finally die when the mangkukulam put out the flames. The flames can’t be extinguished even by water and only the mangkukulam can quell it. Only the excrement of a person near death can stop the mangkukulam.
When the practice of filth-wallowing died out, later generations of mangkukulam adopted voodoo and European-style sorcery which is still popular today. The most preferred medium in inflicting harm is a doll along with some pins. The doll represents the victim. A victim’s few strands of hair, a piece of personal belongings like clothes, or even a picture is attached to the doll. The mangkukulam pricks the doll in various points where he wants the victim to feel pain.
In Western Visayas, mangkukulam are called manughiwit.



Ang mangkukulam

Ang mga sinaunang mangkukulam sa kwentong bayan ng Pilipinas ay gumagamit ng pamamaraang nakakadiri at ito’y ginagawa lamang isa o tatlong beses sa isang buwan lalo na sa gabing maulan. Ang isang mangkukulam ay gagapang sa silong ng bahay ng bibiktimahin at lulublob sa pusali o putik sa ilalim ng batalan (noong unang panahon halos lahat ng bahay ay nakaangat sa lupa na suportado ng haligi, at yung mga nakatira ay sa batalan naliligo, naghuhugas ng paa, umiihi, dumudura, nagtatapon ng pinaghugasan ng mga kasangkapan sa pagkain, at maging pagdumi paminsan-minsan) habang inuusal ang isang mantala o orasyon. Biglang mababalot ng apoy ang katawan ng mangkukulam ngunit hindi ito masasaktan o masusunog. Sa halip, ang biktima ang siyang mamalasin at magkakasakit. Mamamatay ang biktima kapag inapula ng mangkukulam ang apoy sa katawan nito. Ang apoy na ito ay hindi maaapula nino man o kahit ng tubig dahil tanging ang mangkukulam lamang ang may kakayahang pumatay sa naturang apoy. Ang tanging panlaban sa mangkukulam ay ang dumi ng taong naghihingalo.
Paglipas ng panahon tila di na ginagamit ng mga mangkukulam ang paglubog sa putik. Ang mga sumunod na henerasyon ng mangkukulam ay gumamit ng mga pamamaraang na-empluwensyahan na ng mga pamamaraan mula sa Europa at siyang ginagamit hanggang ngayon. Pinakasikat dito ang paggamit ng manika na tinutusok ng mga karayum. Sa pamamagitan ng buhok, kapiraso ng damit o personal na bagay, o di kaya’y larawan na ikinabit sa manika magagawang saktan o patayin ng mangkukulam ang biktima sa pagtusok sa iba’t-ibang bahagi ng manika.
Sa Western Visayas ang mangkukulam ay tinatawag na manughiwit.



Relacion de las Costumbres de los Tagalos (1589). Fray Juan de Plasencia OSF. Manila


NOTE: Scroll all the way down for Filipino text


A gang of maranhig eager to cuddle a conquistador.

According to Waray and Western Visayan folklore, the amalanhig or maranhig (a.k.a. amamanhig/ amaranhit) are flightless aswang that came back to life after death. They rise from their grave after failing to pass their power to a relative. Upon rising from the grave, these amalanhig lurk in the woods and live as blood and life essence suckers. At night they go to nearby villages to prey on the residents using their sharp, pointed tongue.
Aside from the amalanhig of aswang origins, some deceased humans could also turn into amalanhig. These are people who died with an unfinished business or were murdered and came back for revenge. The amalanhig with unfinished business are relentless in pursuing the persons they have chosen to fulfill their goals. Others do nothing but sit and yawn outside the house of their loved ones and will only move on if asked to rest in peace. Avenging amalanhig, on the other hand, tickle their victims to death while sucking their life force. They would lie in wait behind trees where the people who have wronged them usually pass.
They also mimic the words of the persons they encounter. Their presence is usually detected through the stench of their rotting flesh.
The amalanhig have stiff legs that can’t bend. The aswang amalanhig, however, are still fast and can’t be outrun. If an amalanhig chases you, climb a crooked tree to prevent the creature from catching you. You can also jump into the river or any body of water since these are known to keep the amalanhig at bay. Water can turn an amalanhig into a heap of worms and maggots that must be destroyed before they could form back into the creature.
It is believed that by tying red thread or a strip of red cloth around the big toes of a corpse before burial, it won’t turn into amalanhig.
According to one legend, a long time ago before the Spaniards came to the Philippines a chieftain ordered his priestess to create an army of warriors that couldn’t be killed. These immortals were created by killing ordinary men and encrusting their bodies with dark soot, putting a strange pebble in their mouths, and doing other rituals. After three days they came back to life but they were mindless, walking corpses that only died after accomplishing their task.
Amalanhig means “stiff one”.


Filipino text:

Ayon sa kwentong bayan ng mga Waray at Hiligaynon, ang amalanhig o maranhig ay mga di nakakalipad na aswang na naghihingalo o namatay na ngunit di malagay sa tahimik. Sila ay nananatili sa lupa dahil bigong ipasa ang kanilang kapangyarihan sa isang kamag-anak. Matapos bumangon sa kanilang pagkakahimlay, ang mga amalanhig ay nananahan sa kagubatan o kakahuyan at naninipsip ng dugo o nanghihigop ng lakas ng tao. Pagsapit ng dilim, sila ay umaatake sa kalapit na barrio upang biktimahin ang mga residente gamit ang kanilang matulis at matalas na dila.
Maliban sa mga aswang na naging amalanhig, may mga tao din na maaaring maging amalanhig. Ito ay mga taong pumanaw na o yung mga pinaslang at di matahimik. Yung mga di matahimik na amalanhig ay hindi titigil hanggat hindi naisasakatuparan ang kanilang nais (halimbawa: maipamahagi ang di napamanang kayamanan, o makapiling sa huling pagkakataon ang mga mahal sa buhay, meron ding di matahamik dahil ayaw ibahagi sa iba ang naiwang kayamanan o ari-arian). Malimit sila ay nagpapakita sa isang tao na napili nilang siyang sumagawa sa kanilang ninanais. Meron din namang mga amalanhig na uupo at hihikab lamang sa labas ng bahay ng kanilang mahal sa buhay at mamamatay din kapag pinakiusapan na manahimik na. Samantala, yung mga amalanhig na paghihiganti ang pakay ay pumapatay ng tao sa pamamagitan ng pagkiliti at paghigop ng lakas. Sila ay nagtatago sa likod ng mga puno sa dinaraanan ng mga taong nagkasala sa kanila pagkatapos ay atatake.
Ginagaya rin ng mga amalanhig ang sinasabi ng sinumang makasalubong nila. Malalaman na nariyan sila dahil sa amoy nilang nabubulok na laman.
Hindi nababaluktot ang mga binti ng mga amalanhig. Ngunit sa kabila nito, sila’y mabilis pa rin at mahirap takasan. Kung ayaw mong mahuli ng amalanhig, umakyat ka sa puno o di kaya’y tumalon ka sa ilog, lawa, o dagat dahil takot ang amalanhig sa tubig. Kapag nabasa ng tubig ang amalanhig, ito ay magiging isang tumpok ng mga uuod na kayang patayin bago pa muling makabalik sa dating anyo nito.
Pinaniniwalaan na sa pamamagitan ng pagtali ng pulang sinulid o piraso ng pulang tela sa mga hinlalaki sa paa ng isang bangkay bago ang libing, hindi ito magiging amalanhig.
Ayon sa isang alamat, noong unang panahon bago pa dumating ang mga Kastila sa Pilipinas, may isang datu na nag-utos sa kaniyang babaylan na gumawa ng mga kawal na hindi mamamatay. Nagawa ito ng babaylan mula sa pinaslang na kalalakihang binalot ng uling ang mga katawan, pinalunok ng mutya, at isinailalim sa samo’t-saring ritwal. Matapos ang tatlong araw ay muling nabuhay ang mga ito ngunit mga walang sariling isip at mananahimik lamang kapag naisakatuparan na ang ipinag-utos sa kanila.
Ang ibig sabihin ng amalanhig ay “nanigas”.


Ramos, Maximo D. The Aswang Syncrasy in Philipine Folklore. Philippine Folklore Society, 1971
Ramos, Maximo D. The Creatures of Midnight. Phoenix Publishing, 1990
Ruiz, Ruel N. Elemental, Engkanto, Atbp. Of Man and Myths

Aswang: Ungga-Ungga


In Philippine folklore the ungga-ungga of Visayas and Mindanao (also known as bog-bog, oka-oka, ug-ug, wowog, wuwug or wugwug, and yog-yog) is an aswang variant and a manananggal relative that appears similar to the penanggal or penanggalan of Indonesia and Malaysia, and the krasue of Thailand. In the morning the creature is an ordinary person but come sundown, especially on midnight its head detaches from the body and hovers off with its entrails and some organs dangling in the air, leaving the body behind. The ungga-ungga’s intestines rotate rapidly making a sound akin to that of a rope being rotated in the air. It is assumed the rotating intestines propel the creature in the air. But unlike the penanggal and the krasue, there are male ungga-ungga. The creature preys on pregnant women, the child inside the mother’s womb, and babies by sucking the victims’ blood. It sucks the blood using its tongue which can stretch into a sharp-tipped, rope-like proboscis while perched on the roof or hovering under the house.
When pregnant women and babies are hard to come by, some ungga-ungga resort to attacking people at night. Despite being just a flying heads with dangling entrails, it can take on full grown men. The ungga-ungga tackles the victim using its hair which can grow very long and as hard as wires. With its hair the creature will try to strangle, blind, or suffocate by stuffing the victim’s eyes, nose, ears, and mouth. If they are near a lake, river, or stream it will try to drown the victim. The creature will also lift a person in the air at a dangerous height and drop him to kill the victim. When the victim has been incapacitated or dead, the creature will suck the blood or feast on the innards, especially the liver. The ungga-ungga will leave the victim alone only if the latter proves to be too strong or pulls on the creature’s entrails. A person may also lie down flat on his belly on the ground to discourage the creature from attacking. It is believed the ungga-ungga and even other self-segmenting aswang won’t attack if the potential victim ducks on the ground lower than a person’s waist, as it is believed these creatures don’t want their dangling entrails to touch the ground. The ungga-ungga also prey on animals, especially chickens and ducks.
The ungga-ungga won’t go near a house surrounded by bamboo thickets, fearing that their hair and entrails might get entangled among the thorns.
In other places the ungga-ungga is called sawsaw-suka because before the head separates from the body, it applies black vinegar or ‘suka’ in Tagalog all over the body. It should be noted that according to Malay folklore the penanggal dips its entrails in vinegar so that these would fit well inside the neck stump when it reattaches itself to its body.
In Fray Juan de Plasencia’s “Relacion de las Costumbres de Los Tagalos” (1589) the creature was known as magtatanggal among the Tagalog people.

Encounter with a Wuwug

Wowie, a resident of Barangay Sal-ing in Balilihan town had a close encounter with a wuwug.
He said he went home after attending a village disco when he heard an unfamiliar sound. And when he looked up at the sky, he saw a head floating. He ran and hid behind a coconut tree. (Source:

Demetrio, Francisco, S.J. Encyclopedia of Philippine Folk Beliefs and Customs. Cagayan de Oro City: Xavier University, 1991.
Ramos, Maximo D. The Aswang Syncrasy in Philipine Folklore. Philippine Folklore Society, 1971.

Art drawn in Nintendo DS Lite using ColorsDS.