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Loogaroo: The Shape-Shifting Vampire of Caribbean Folklore

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Hanging her skin in trees every night, the vampiric Loogaroo across the Caribbean goes out to hunt for blood to quench her thirst as well as pay her dark lord for her dark powers. 

In the islands of the Caribbean, especially within Haitian and Louisiana Creole folklore, there exists a creature whose legend has frightened generations and crossed oceans into wider ghost traditions. This being is known as the loogaroo, blending European, Indigenous and African horror across the Americas.

Unlike the European vampire that rises from the grave, the loogaroo is a living body transformed, a creature that sheds its human form at night to hunt unseen. 

Origin and Name of The Loogaroo

The term loogaroo is widely recognized in Haiti, Grenada and other French speaking parts of the Caribbean as well as Louisiana. It is derived from the French loup-garou, meaning “werewolf,” but over time the creature became distinct from its European counterpart that the settlers brought with them. 

The Loup-garou: Traditional tales about the Loup-Garou are found in French colonies and European folklore. The Loup-Garou, which literally means ‘wolf-werewolf ‘,  is believed to be a cursed man. s an individual who can shapeshift into a wolf or therianthropic hybrid wolf–humanlike creature, either voluntarily or involuntarily due to a curse or other affliction. Because of European colonisation, similar legends blended with the locals, especially in the French colonies.

The legend of the Loogaroo differs greatly from its namesake though. In the Caribbean context, the loogaroo is most often depicted as a woman with shapeshifting abilities who feeds on human life force rather than sheep or livestock.

In later adaptations of the myth, Loogahoo is a man that has been corrupted by wealth and has dealt with the Devil to keep his status. He is often disguised as a charming and well dressed man, to lure young women to their deaths. He primarily draws blood from the stomach and abdomen.

Her origin stories vary. In some, the Loogaroo is a woman who has made a pact with dark forces and is actually more of a witch-like vampiric being than the werewolf name would say. Not only does she have to feed herself to live, she also has to supply her dark lord with fresh blood. Therefore it is much closer to the Soucouyant myth, another shape-shifting and blood-sucking creature in Caribbean folklore than the werewolf myth of the Loup-garou.

The Soucoyant: The Soucouyant is a folklore character who appears as a reclusive old woman (or man) by day. By night, they strip off their wrinkled skin and put it in a mortar. In the form of a fireball, they fly across the dark sky in search of a victim. The Soucouyants can enter the home of their victim through any sized hole such as cracks and keyholes. Soucouyants suck humans’ blood from their arms, necks, legs and other soft regions while the victim sleeps, leaving black and blue marks on the body in the morning. The soucouyant practices black magic. Soucouyants trade their victims’ blood for evil powers with Bazil, the demon who resides in the silk cotton tree.

Read More: Soucouyant: The Skin-Shedding Vampire of the Caribbean

In some versions of the myth, she is cursed because of her own cruelty in life. What remains constant is that she loses her human appearance at night and becomes something that moves through the shadows, hunting under the cover of darkness.

A Skin Hanging from the Kapok Tree

By day, the Loogaroo appears as a normal woman, often described as an elderly or mysterious figure who lives on the fringes of society. At sunset the loogaroo slips out of her human skin and hangs it on a tree, in some sources specified as a silk cotton tree called the Devil Tree. 

The Silk Cotton Tree: This tree, also called Kapok Tree is one of the most feared trees in the West Indies, and thought to attract spirits and supernatural spirits. According to the folklore of Trinidad and Tobago, the Castle of the Devil is a huge C. pentandra growing deep in the forest in which Bazil, the demon of death, was imprisoned by a carpenter. Still to this day, there are problems every time someone wants to cut down these trees, because people fear what resides inside of the trees. One occurrence being when they constructed the East Coast Highway in Guyana some years ago. 

Many storytellers describe her as a floating ball of light, similar to the will-o’-the-wisp and corpse candle, or as an amorphous shape that enters houses through cracks and crevices. In some tales she retains partial human features. In others she becomes indistinct, a dark mass of movement that evades clear sight.

She is said to enter homes at night, especially where doors or windows are left open, and suck the vital force of sleepers. Some accounts claim she is biting the victim’s shoulder or neck or draws life through an unseen touch or presence. Unlike the classical vampire biting for blood, the loogaroo’s feeding is described more as an unseen siphoning of energy or breath. In some versions of the myth, the Loogaroo’s bloodlust is insatiable, and she is compelled to collect blood for the devil in exchange for her powers.

The Loogaroo is said to roam the night in search of blood, which she needs to sustain her powers. She typically preys on vulnerable people, especially children and the sick. The victims are often found weakened, ill, or pale in the morning. Some die without medical explanation. 

Protection and Ritual to Keep the Loogaroo at Bay

In cultures that believe in the loogaroo, specific practices developed to protect the community. One common method is to sprinkle grains of rice or sand around the house or on the ground outside as The Loogaroo is compelled to stop and count each grain, often losing track of time and being caught by the dawn before she can finish and she has to go back to her skin without feeding. 

Another method involves finding the Loogaroo’s skin while she is out hunting. If someone discovers her hidden skin, they can sprinkle salt or pepper on it. When the Loogaroo returns to her skin at dawn, the irritation from the salt or pepper will prevent her from re-entering it, thus weakening or even killing her.

The loogaroo is particularly obnoxious to dogs, and any person at whom apparently without cause dogs will bark furiously, or even endeavour to attack, is accounted infected with the vampire taint. It is supposed that the loogaroo will frequently molest animals of all kinds, and indeed in Trinidad and especially on the Spanish Main the horses suffer greatly from the attacks of large vampire bats. It is necessary that all the windows and ventilation holes of the stables and cattle pens should be firmly secured by wire netting to prevent the entrance of the bats, which are greatly able to harm any animal in whose flesh they manage to fasten their teeth.”

Regional Variations of the Vampiric Shapeshifting Witch

This creature has many regional variations that are so similar, they seem the same, or so different it seems like a different entity entirely. 

In Haiti, it is known as the lougawou and in the Dominican Republic it is known as the Lugarú, also known as the Galipote or Zángano. Here they are a mythical shapeshifter that is able to take the form of not just various animals, but also inanimate objects like trees or stones. It has incredible strength and is immune to bullets.  Like other versions of the legend, the Lugarú was also rumoured to be immortal, and maintained this state by prowling the night to drink the blood of children.

The Lagahoo and Rougarou: The Rougarou is a legendary creature in Cajun and Creole diaspora and a trickster in oral traditions in Métis and Francophone communities like a werewolf. In Trinidad and Tobago, a similar creature called “Lagahoo” or “La Gahoo” is more like a bloodsucking, shapeshifting sorcerer. At night, he is described as taking the appearance of a man with a coffin on his neck instead of a head, atop which are three lit candles. He carries a chain around his waist, which trails behind him, and commonly feeds on livestock. Sometimes, he is so tall his head disappears among the trees. To defeat him, he must be repeatedly struck with a stick doused in holy water and holy oils for nine days. He will then rapidly switch forms, from a savage dog, an angry bull, and stormy waves, before finally turning to mist. // Image: praline3001/Flickr

In Mauritian folklore, the Lougarou is a notorious figure mostly used to scare children, appearing during the full moon. Following Cyclone Hollanda in 1994, a form of Lougarou, known as Touni Minwi, was believed to visit women in their homes at night. This led to hysteria among the local population; many witnesses would affirm having seen frightful manifestations at night time, including apparitions of Lougarou. The Touni Minwi phenomenon led to a large mobilization of people in the capital, Port Louis, and in the village of Lallmatie.

Legacy of the Night Spirit

In modern Caribbean culture, belief in the loogaroo has faded in many urban areas, but the legend survives in rural storytelling, literature, and popular media. It even travelled back to Europe, where places with a bigger Caribbean diaspora such as Shepherd’s Bush in London had stories of the Loogaroo lurking in the dark.

Her ghost remains alive in the story, in fear, and in the quiet hours before dawn with her skin hanging from the Devil Tree. 

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References:

Loogaroo – Wikipedia 

Loogaroo – Monstropedia

Beware The Mystical Silk Cotton Tree: Haunted Caribbean 

Ceiba pentandra – Wikipedia

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Soucouyant: The Skin-Shedding Vampire of the Caribbean

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As one of the shapeshifting vampiric witches of the Caribbean, the Soucouyant has been the nightmare for generations and the fear lurking in the dark. 

In the night traditions of the Caribbean, there exists a figure both feared and whispered about in equal measure. Known as the soucouyant, this being is not a ghost in the usual sense, nor a corpse risen from the grave. It is something far more unsettling. It is a living person who becomes a vampire by night, abandoning human form to hunt in secret.

The legend is most strongly rooted in the folklore of Trinidad, Dominica, Saint Lucia, and Haiti, where it appears in slightly different forms but always carries the same essential horror. The soucouyant is a woman, often elderly, who moves among her community unnoticed by day. At night she becomes something else entirely.

Shedding the Human Form

She goes by many names. In Guyana, Belize and Jamaica they call her the Ol’  Higue. In Suriname Asema and Hag in the Bahamas and Barbados. Belief in soucouyants is still preserved to an extent in Guyana, Suriname and some Caribbean islands, including Saint Lucia, Dominica, Haïti and Trinidad. The Soucouyant’s name comes from the French Creole “sucer,” meaning to suck, and “couir,” meaning to run or flow.

By day she appears as a normal woman. Either an elderly woman on the fringes of society, or even a young woman leading men astray.

After nightfall the vampiric witch removes her skin. The discarded flesh is hidden carefully, often in a mortar, a hollow tree, or a dark corner of her home. Sometimes, the repeated shedding of her skin made her human form unusually wrinkled. Described as a ball of fire or light, sometimes flickering like an ember carried by the wind she starts her hunt.

She slips through cracks in walls, under doors, through keyholes and shutters. Entering homes while the occupants sleep, she approaches her chosen victim and drinks their blood. The focus is often on the vulnerable. The sick, the elderly, and especially children are frequent targets in the stories. In some accounts she leaves small, bruise marks, easily overlooked. The victim simply grows weaker over time without understanding why. If she feeds too much, the victim will die, or become a Soucouyant self. 

The Danger of Discovery

The greatest weakness of the soucouyant lies in the skin she leaves behind. If it is found and destroyed, or treated with certain substances, she cannot return to her human form. Folklore across the Caribbean speaks of salt, rice, or hot peppers being used to interfere with her return. Sprinkling salt into the hidden skin is said to burn her upon reentry, killing her at dawn.

The skin of the soucouyant is considered valuable and is part of black magic rituals.

Rice has another function. The soucouyant is believed to be compelled to count grains if they are scattered in her path. This obsession delays her until sunrise, when she is caught outside her skin and destroyed by the light.

Regional Variations of the Vampiric Shapeshifting Witch

This creature has many regional variations that are so similar, they seem the same, or so different it seems like a different entity entirely. 

In Haiti, it is known as the lougawou and in the Dominican Republic it is known as the Lugarú, also known as the Galipote or Zángano. Here they are a mythical shapeshifter that is able to take the form of not just various animals, but also inanimate objects like trees or stones. It has incredible strength and is immune to bullets.  Like other versions of the legend, the Lugarú was also rumoured to be immortal, and maintained this state by prowling the night to drink the blood of children.

The Lagahoo and Rougarou: The Rougarou is a legendary creature in Cajun and Creole diaspora and a trickster in oral traditions in Métis and Francophone communities like a werewolf. In Trinidad and Tobago, a similar creature called “Lagahoo” or “La Gahoo” is more like a bloodsucking, shapeshifting sorcerer. At night, he is described as taking the appearance of a man with a coffin on his neck instead of a head, atop which are three lit candles. He carries a chain around his waist, which trails behind him, and commonly feeds on livestock. Sometimes, he is so tall his head disappears among the trees. To defeat him, he must be repeatedly struck with a stick doused in holy water and holy oils for nine days. He will then rapidly switch forms, from a savage dog, an angry bull, and stormy waves, before finally turning to mist. // Image: praline3001/Flickr

In Mauritian folklore, the Lougarou is a notorious figure mostly used to scare children, appearing during the full moon. Following Cyclone Hollanda in 1994, a form of Lougarou, known as Touni Minwi, was believed to visit women in their homes at night. This led to hysteria among the local population; many witnesses would affirm having seen frightful manifestations at night time, including apparitions of Lougarou. The Touni Minwi phenomenon led to a large mobilization of people in the capital, Port Louis, and in the village of Lallmatie.

Origins and Meaning

The soucouyant belongs to a wider family of night beings found across West African and Caribbean traditions. Her closest relatives include the loogaroo and other shapeshifting vampire figures brought through the transatlantic slave trade and reshaped in the Caribbean environment. Sometimes, The Loogaroo and the Soucouyant stories are so similar, they come across as the same creature.

Soucouyants belong to a class of spirits called jumbies. Unlike the ghost folklore which represents a wispy fog-like entity, the jumbee is cast as a dark, shadowy figure. Particularly in the case of the Firerass, or ole Higue is said to share the same compulsion to count sand, salt or rice. 

Jumbies: A jumbee or jumbie, also known as mendo or chongo in Colombia and Venezuela, is a type of mythological spirit or demon in the folklore of some Caribbean countries. “Jumbee” can be a generic name given to all malevolent entities. There are numerous kinds of jumbees, reflecting the Caribbean’s complex history and ethnic makeup, drawing on African, Amerindian, East Indian, Dutch, English, and even Chinese mythology. // Image: depicting the bloodsucking Old Higue it has been known as as well.

It is likely the origin of the Soucouyant as well as the Bahamian “Hag” have a strong connection to the Aje, or the witch of the Yoruba people. Many Bahamians who descended from the Yoruba referred to old Congolese women as witches who shed their skins in the night and sucked human blood.

The book, Items of Folk-lore from Bahama Negroes, written by Clavel and published in 1904, describes the Bahamian version: “when a hag enters your house, she always shed her skin. When you first see her, she appears like the flame of a candle floating about; in some way, she puts you to sleep, and resumes her body (but without the skin); she then lies on you, and sucks away every drop of blood that God has put in you.”

There is also another creature from Ghana and Togo where there is said to be an organ eating vampire called The Adze that appears as a firefly but reverts to its human form if captured. Where one type of Vampiric creature ends and another starts, is difficult to say, but there are certainly threads from all around the world to make up the horror of the Caribbean. 

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References:

Soucouyant – Wikipedia

The Soucouyant | USC Digital Folklore Archives

Soucouyants | FOLKLORISTICS

Jumbee – Wikipedia

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La Patasola: The One-Legged Hunger of the Colombian Wilds

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Deep from the Colombian wilderness, there is a vampiric entity said to lay in wait. The one-legged La Patasola is said to lure away those threatening to harm her forests. 

“I, as if, / but as you can see, / supposing that it was so, / the same as before, / if someone were to cast the same rhythm on me, / that was it, it depends on that, / I suppose you already understand me, / I don’t have to say more. / Patasola, do no harm / for your good is in the mountains.”
– Protection incantation  against the Patasola

Within the green and shadow-soaked wilderness of Colombia there are warnings that have outlived generations. Cautionary legends, woven from fear, morality, and the importance of untamed land. Among the most haunting of these figures is La Patasola, a monstrous feminine presence whose name means simply, and terribly, “the one-legged woman.”

She is both said to be a vengeful ghost as well as a guardian, occupying a strange and chilling role within Colombian myth. 

La Patasola at The Edge of the Jungle

According to legend, she appears first as an extraordinarily beautiful woman, often alone in the wilderness, seen by hunters, loggers, miners, or wandering men deep in isolated terrain. She may resemble a lost traveler, a mysterious maiden, or even someone intimately familiar to her victim, such as a lover or wife. In this form, she draws men away from companions and safety, luring them deeper into the jungle’s embrace.

Once her prey is beyond rescue, La Patasola sheds her human disguise and reveals the thing she truly is.

Descriptions vary by region, but nearly all agree on her defining horror: she possesses only one leg, often ending in a hoof-like appendage, and despite this grotesque anatomy, she moves with terrifying speed through forest and mountain. Her body is described as misshapen and horrifying, with tangled hair, bulging eyes, enormous fangs, and in some versions, a single breast or animalistic features that place her somewhere between woman and beast.

She is also said to sometimes transform into other animals like a large black dog or cow. In many accounts, she tears apart her victims with her feline like fangs, drinks their blood, or devours their flesh. Her violence is often explicitly vampiric, placing her among the broader family of blood-drinking folkloric entities while retaining a uniquely Latin American identity rooted in jungle terror rather than graveyard dread.

Origins Written in Blood

Like many folkloric monsters, La Patasola’s backstory changes depending on region, storyteller, and moral emphasis, but several themes remain consistent: betrayal, violence, and punishment.

The Patasola’s origin story varies, but usually follows the pattern of a scorned, unfaithful, or otherwise bad woman. Some believe that she was a wicked temptress who was cruel to both men and women and for this reason they mutilated her with an axe, chopping off one leg and throwing it into a fire. She then died of her injuries and now haunts the forests and mountain ranges.

One of the most common versions describes her as a woman whose infidelity led to catastrophe. In this telling, she was an unfaithful wife who betrayed her husband with another man, often his employer or close associate. When her husband discovered the affair, he murdered her lover and mutilated her, severing one of her legs before her death. Her spirit, cursed by betrayal and violence, returned to haunt the forests forever.

Other versions portray her as a cruel mother who harmed her own child, or as an immoral woman whose vanity and wickedness earned supernatural punishment.

Stories of her are often told close to mountain rangers, virgin forests or other thick forests and jungles. 

Another more urban variation of the legend places the origin of La Patasola in a more urban and specific context, reducing her to a specter associated with the legend of a woman cursed by her mother, whose tormented spirit materializes on the nights of Riosucio.

These stories reveal the moral architecture beneath the legend. La Patasola is frequently framed not just as a creature of fear, but as an embodiment of social anxieties surrounding sexuality, fidelity, motherhood, and female transgression. She becomes both a cautionary tale and supernatural consequence.

According to some accounts, the story may originate in the region of Tolima in Colombia, as the version found here: La Patasola: The Transformation of a Woman Victim of the Cholera of Love. Although it is said to be a Colombian legend, stories of her are also found in Ecuador and Peru.

La Patasola as a Guardian of the Wild

Beyond her role as predator, La Patasola occupies another fascinating place in Colombian folklore: protector of the natural world.

She is often said to haunt remote wilderness, particularly places threatened by hunters, woodcutters, or trespassers. Her legend seemed to flourish in the second half of the 19th century as colonization and cutting down the lush forest accelerated.

Read More: Check out all ghostly stories from haunted forests and jungles

Some stories tell about her blocking of certain roads to those intending to harm the wild, punishing those who exploit or disrespect the forest. She disorients hunters, sabotages pursuits, and terrifies those who intrude too deeply.

This duality makes her especially compelling. She is not evil in the simplistic sense. Like the jungle, she is beautiful, seductive, and lethal to those who underestimate her.

Some traditions describe her emitting horrifying screams or mournful cries that echo through mountains and valleys. Others speak of seductive singing, a supernatural lure that functions much like the sirens of older mythologies. 

The Protector of the Forest: La Patasola is often given the symbol of protector of the forest and her stories often include the battle between human kind and nature.

A Living Folklore

La Patasola remains one of Colombia’s most enduring legendary figures, especially in rural and mountainous communities where oral storytelling still preserves ancient warnings. She reminds of other female vengeful spirits, luring men to their death in South America, like The Legend of La Sayona  and even the story about the La Llorona. 

She can be interpreted as a ghost story, a feminist symbol, a morality tale, or an ecological spirit. She is at once colonial and indigenous, social and supernatural. And in the oldest parts of the Colombian wilderness, where roots twist like fingers and moonlight fractures through thick canopies, her legend still whispers a warning.

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References:

Patasola – Wikipedia

La Patasola Is the Vengeful Protector of the Andes

La Patasola | USC Digital Folklore Archives

La Patasola: Mito y Naturaleza | Mitos de Colombia 

CVC. Rinconete. Cultura y tradiciones. Bestiario latinoamericano (III). La Patasola, por Alexander Prieto Osorno.

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The Curious Legend of Dracula’s Bride: The Tale of Sarah Ellen Roberts

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In the shadowy annals of vampire lore, where myths and reality intertwine, one woman’s haunting tale stands out— Sarah Ellen Roberts, an unassuming woman from Blackburn, England, who would become immortalized as Dracula’s Bride in the unlikeliest of places: Pisco, Peru.

In the long, eerie catalog of vampire lore — from the misted Carpathians to the cobbled streets of Whitby — few tales are quite as strange, or as oddly international, as that of Sarah Ellen Roberts, a woman born in Blackburn, England in 1872, who died in obscurity yet rose to legend as Dracula’s Bride in Peru. 

On June 9 in 1993, her 80th death anniversary was in Pisco, Peru where she is buried. The locals feared she would return for her vengeance. Pregnant women fled the town, hundreds of anti-vampire kits were sold and street vendors were selling t-shirts and keyrings as television and radio broadcasted it all live. They were all fearing and awaiting the return of Dracula’s bride. 

The Life and Sinister Reputation of Sarah Ellen Roberts

Not much is historically documented about Sarah Ellen’s early life in Blackburn. She was born Sarah Ellen Gargett and was born March 6 in 1872 in Burnley. She was one of four children of the coachman, William Gargett and Catherine Abbott.

She grew up in Blackburn, England and married John Pryce Roberts in St. John’s Church in 1892, both working as weavers, raising their two sons, Frank and William born in 1892 and 93 on Bolton Road in Blackburn. 

Sara Roberts: Before Sarah became a vampire legend, it seems like she lived a normal working class life in England. Here, a weaver working a mechanical loom in Home mill at the end of 19th century.

Seemingly a humble and innocent life, so how in the world did she end up buried in Peru with a reputation of being a vampire?

John had a brother who left to work as a manager at Nab-lane in a weaving mill in Lima, Peru in 1901. He must have been successful as he traveled first class back. John himself went to Peru at least two times in 1912 and 1913. He brought Sarah with him and left their children in England with Sarah’s aunt, Lily Gargett. But Sarah would never return to England the last trip they took. 

On the 9th of June in 1913 she died of unknown cause in Pisco, Peru, 200 km south of Lima. Her obituary in the Northern Daily Telegraph simply read: 

On the 9th inst., at Pisco, Peru, Sarah Ellen, the beloved wife of John P. Roberts (formerly of 25 Isherwood-street, Blackburn.) In her 42nd year. Deeply regretted.

John Roberts returned to England and ended his day as a weaver, opening a grocer’s shop he ran until his death in October 1925. 

The Legends Of Sarah

As mentioned, little is known about her life except the skeleton we can read about through wedding dates in the church register or the census records. but what lingers in local memory is the rumor that she dabbled in the dark arts. Accusations of witchcraft, murder, and even vampirism followed her like a shadow. Folklore claims she was suspected of being one of the undead — a creature cursed to drain the life from others in order to sustain her own. In Victorian England, where superstition clung tight even as the Industrial Revolution steamed ahead, such rumors could be a death sentence.

According to the rumors, Sarah was sentenced to death in East Lancashire after the accusations of her being a witch, vampire and murderer. Legend has it that, in 1913, she was chained, nailed inside a lead-lined coffin, and left to die. And as she died, she vowed to return for revenge.  

England, it is said, refused her burial — no hallowed ground would accept the restless corpse of a vampire. Desperate to find his wife a final resting place, John allegedly wandered the globe for four years with her corpse, encountering refusal after refusal from fearful communities in all of Europe as well as Chile and Argentina. A sailor told him to go to Peru as “everyone knows Peru is the land of witches.”. It wasn’t until he reached Pisco, a small port town in Peru, that he found a people willing — or perhaps sufficiently unaware — to allow her burial. There he bought a tomb for five pound and laid his wife to rest. 

Thus, Sarah Ellen was laid to rest in Cementerio General de Pisco, far from the foggy moors of England. But death would not be the end of her story

The Night of Dread and Disappointment

As midnight approached on 9th June 1993, nearly one thousand people gathered around Sarah Ellen’s grave. The date of her resurrection had been from Cuban talk show host, Cristina Saralegui on her program, a self proclaimed vampire specialist. 

Cristina Show 1992 Intro: Was this how the world was introduced to the legend of Sarah?

Some came out of morbid curiosity, others driven by genuine dread. As mentioned, pregnant women fled the town as they were afraid that her spirit would be reborn as their child.

The crowd included witch doctors and spiritualists, eager to ward off whatever horror might claw its way from the earth.

The grave was doused with holy water and protective rites were performed, sprinkling flower petals as well as blood on her grave, welcoming her back. Local shamans chanted, crosses were brandished, and prayers filled the night air thick with incense and anticipation as people had armed themselves with crucifixes, holy water, stakes and garlic. Midnight struck, and… nothing.

Source

The grave remained undisturbed. No spectral figure emerged. No pallid hand tore through the soil. The townsfolk, some relieved, others a little disappointed, slowly dispersed into the night and the broadcasters packed up their equipment with little to report on.

Local witch doctors claimed victory over evil; skeptics chalked it up to superstition’s last gasp. In 2007, a massive earthquake hit Peru that killed hundreds and destroyed a lot of the city, including the cemetery that her grave was. Her grave was undamaged and people speculated that this was a sign that she really held powers, even in her grave. Even today, some believe the rituals merely postponed the inevitable, and that Sarah Ellen Roberts still waits.

Source

An Enduring Enigma

Fact and fiction blur at the edges of Sarah Ellen’s tale. Historical records of her existence are scant, and little in England officially documents the accusations against her. There were also versions of the legend where she was one of the three “brides of Dracula”, together with the sisters Andrea and Erica. They were executed in Blackburn and buried by John Roberts in Mexico and Hungary or Panama, as the legend varies. This thing comes from the Cuban TV personality. The question is: was the tale even a thing in Peru before this broadcast?

According to this variation, she and her sisters had gone to Transylvania and met Dracula himself who had seduced her and made her his lover, biting her and making her a vampire. 

Another tale was that she gave birth to a son as soon as she arrived in Peru and died six days later. After this, stories about a pale foreign woman were seen in town as she fed on the blood of animals and young children. This creature was known as the Vampira de Inglaterra. 

Yet in Peru, her grave remains real, and her legend persists.

Over the years, her story has appeared in Peruvian newspapers, paranormal documentaries, and folklore anthologies.

Final Thoughts from the Crypt

In the grand pantheon of vampire legends, Sarah Ellen Roberts stands out not for bloody deeds or midnight prowls, but for the sheer, gothic absurdity of her story: an accused vampire from industrial England buried in coastal Peru, with an apocalyptic prophecy attached for good measure.

Historians have several times debunked the story, although tourism still thrives on it. If it was so that she was convicted for witchcraft, there would only be a prison sentence as well as more press like the last woman convicted for witchcraft in the UK made. 

Read More: Spiritualism and the Occult: The History of Ectoplasm and Gooey Ghosts

What happened when she died? Was it a traveling man with his wife in a coffin, trying to get her back to England that gave rise to the myths? Was it something that happened before she left for South America that gave a lingering impression on those who crossed her path?

Source

Her grandchildren were unaware of the vampire legends that existed about her until 1993 and that the legend had more with a 60% spike in tourism in the Pisco area after the incident. Some believe that she was no vampire at all, but a saint, leaving her flowers on her grave and asking for miracles today. 

And while she didn’t rise in 1993, one can’t help but wonder if perhaps — in true vampiric fashion — she’s just biding her time.

After all… some graves are better left unvisited.

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References:

Sarah Ellen – Latin Folktales 

Sarah Roberts (subject of vampire legend) – Wikipedia

Vampires – Sarah Ellen Roberts

 Sarah Ellen (1872-1913) – Find a Grave Memorial

‘Vampire’ haunting Peruvian village is unmasked… as a tragic British holidaymaker | Daily Mail Online

La leyenda de Sarah Ellen, la ‘mujer vampiro’ que aterrorizó Pisco y el misterio que oculta una tumba que nadie se atreve a abrir – Infobae

Sarah Hellen: el mito de la mujer vampiro que fue enterrada en Pisco Drácula | Respuestas | La República

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Anchanchu: The Shapeshifting Vampire of Bolivia’s Lonely Roads

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In the loneliest corner of the Andean highlands of Bolivia and Peru, an Aymaran legend of the Anchanchu or the Abchanchu is said to lurk. Disguised as an elderly man, weary from his travels, he uses people’s goodness to attack and drink their blood. 

Come in, come abchanchu, do not do any harm, because Mallcu protects me.
– Chant to keep the monsters at bay

South America is no stranger to terrifying folklore — from weeping women haunting riverbanks to spectral riders in the dead of night their ancient and distinct cultures throughout history has given rise to so many different legends and myths. 

One of the more obscure and perhaps not so well known tales chills the blood quite like that of Anchanchu, sometimes known as the Abchanchu, one of Bolivia’s most enduring and sinister legends. For generations, whispers of this deceptive creature have echoed through mountain villages and remote country paths, warning travelers of the horrors that may lurk beneath a frail, human guise.

Vampires on the Road: Said to haunt the deserted roads in highland Bolivia, the Anchanchu appears as an old man before attacking. The Anchanchu: In Aymara mythology, Anchanchu or Janchanchu (Hispanic spelling, Anchancho) is a terrible demon that haunts caves, rivers, and other isolated places. This deity is closely related to the Uru god Tiw. He is also said to be a vampiric deity, feeding on people’s blood.

The Legend of the Bloodthirsty Trickster

At first glance, Anchanchu appears as nothing more than a harmless, elderly man on the side of the road, a hunched figure, weary from travel, moving slowly along the dusty Bolivian roads. His face is lined with age, his clothes tattered from long journeys, and he leans heavily on a walking stick, luring in his unsuspecting victims. 

But behind those sorrowful eyes lies a predator.

Anchanchu is a vampire of ancient origin, known for his ability to shapeshift into this deceptive, vulnerable form. 

When a kind-hearted passerby offers to assist the seemingly feeble traveler, walking him to safety or providing shelter for the night when he knocks on your door, it’s then that his true, monstrous nature is revealed. The helpless elder transforms into a savage creature, attacking his victim under the cover of darkness and drinking their blood.

Sometimes he lures the victims to his home, promising them a hot meal or anything to get them inside. Other times he plays on your good will, and you bring him home and give a bed for the night. Even if you survive the attack, you will slowly die of the disease the monster leaves you with. 

In some versions of the tale, it’s said the vampire leaves little trace of his victims, allowing him to wander from town to town, his terrible secret forever cloaked by his kindly, unassuming appearance.

A Cautionary Tale Born from Bolivia’s Mountains

The legend of Anchanchu is believed to have originated in Bolivia’s Andean highlands, where treacherous mountain paths wind between isolated villages. It is believed that the vampire story comes from an older demon lore of the modern Aymara people in Bolivia and Peru. 

The Aymara People: The Aymara or Aimara people are indigenous people in the Andes and Altiplano regions of South America. The ancestors of the Aymara lived in the region for many centuries before becoming a subject of the Inca Empire in the late 15th or early 16th century and later of the Spanish in the 16th century.

In these remote regions, travelers would often rely on the kindness of strangers for survival — a fact that the myth of Anchanchu turns tragically on its head. It used to be confined to small regions until the 18th century, when tales of the monster travelled further. 

Aymara Settlement: The story of the Anchanchu as a vampiric demon was confided to the rural Bolivian highlands. Here, a Aymara town around 1904.

In the Uyuni region, he comes with the cold, and if you don’t remember to close the windows and lock your doors, he will just walk right in. 

Uyuni: The Uyuni region is mostly known for the mysterious and beautiful salt flats. It is also thought to be a place where the Anchanchu roams.

For the people of Huancané, it is recommended to not walk at night, specifically after midnight. Anchanchu appears as a red dog around one to three A.M. His appearance is described as being a pudgy, bald, older man.

If you find yourself on a deserted Bolivian road as the sun begins to set, and you happen upon a frail old man limping along the path, remember the warnings of generations past. His weathered smile and pleading eyes may mask ancient hunger, and one act of misplaced kindness could be your last.

Anchanchu or the Abchanchu waits for the charitable, hiding his fangs behind a trembling voice — and the mountains have many lonely places where the missing are never found.

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References:

Abchanchu: Bolivian Vampire. From the desk of The Reddest Raven | by Rayven Red | Feb, 2025 | Medium

Anchanchu. Dios del mal aymara.

Anchanchu – Wikipedia

Aymara people – Wikipedia

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The Couple Ghost of Praia do Sonho (Dream Beach)

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Coming crashing in with the waves, the Praia do Sonho, or Dream Beach in Itanhaém, Brazil is said to be haunted by the ghosts of two lovers dragged out to sea. 

Brazil’s coastline is famous for its sun-drenched beaches, vibrant parties, and sprawling rainforests — but what about the country’s ghost stories? According to some legends, not all of its shores are bathed in carefree beauty. 

Read More: Check out all ghost stories from Brazil

Some beaches harbor secrets, and along the coast of São Paulo state in the town of Itanhaém lies a stretch of sand where the living and the dead are said to cross paths. Welcome to Praia do Sonho, or Dream Beach — a 800 meter long beach and a place where eternal rest seems elusive.

A Picture-Perfect Setting… with a Sinister Reputation

At first glance, Dream Beach lives up to its name. Pristine sands stretch lazily along the Atlantic, kissed by the turquoise tide and framed by lush cliffs. It’s a beloved spot for holidaymakers and beachgoers looking to escape the bustle of São Paulo. But beneath its idyllic veneer lingers a legend that continues to send chills down the spines of those who dare to visit after dark.

Locals whisper of two restless spirits — a doomed couple whose tragic end forever marked the sands they once strolled in life.

The Doomed Lovers of Itanhaém

According to this legend, the ghost story startet when a young couple once met their fate at Dream Beach under circumstances no one can quite agree upon. Some claim it was a crime of passion; others say a storm swept them away into the violent surf. 

They say they were walking along the rocks on the shoreline, a popular thing to do during the day. This night however, they were carried out to sea by a crushing wave. Their bodies were never found. 

Whatever the truth, their deaths left a lingering mark on the beach — and on those who walk it at night.

Witnesses of those sunbathing on the beach, bathing in the sea or even those working around the beach report on something haunting this beachy paradise. They describe two decomposing figures, barely human, appearing side by side in the moonlight before vanishing as suddenly as they came. The ghostly pair seem forever trapped between realms, condemned to retrace their final steps.

A Haunting Legend Forms on the Beach

But where did this ghost story come from? Although it has been making its rounds online, there are not many details or sources to turn to for more information. There is very little written in English about this legend, and suspiciously, even less in Portuguese. The earliest mention that is found about this particular beach comes from a Facebook video in 2021.

Was this the first time the legend was formed? Something made up far away from the actual place for clicks? Or was it simply the first time the local story made it online? For those brave enough to find out, a midnight stroll along the sands of Praia do Sonho might offer more than a view of the stars. You might just hear voices on the wind… or glimpse two shadowy figures, forever bound to the shore they could never leave behind.

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References:

The Haunted Traveler: Haunted Brazil – iHorror 

Haunted Places In Brazil: 6 Places To Visit On Your 2025 Vacay

Praia do Sonho 

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The Mayan Ruins of Xunantunich in Belize and the Stone Maiden Haunting it

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Named after the terrifying sighting of the ghost of a woman in the ruins, the Mayan ruins of the lost city of Xunantunich in Belize is said to still be haunted by her presence. 

Bordering Guatemala all the way west in Belize lies an ancient Mayan ruin shrouded in mystery and ghostly legends. Xunantunich, which means “Stone Woman” in the Mayan language, is a hauntingly beautiful site that has fascinated historians and archaeologists for decades. 

But it’s not just the impressive architecture and intricate carvings that draw visitors to this ancient city. Many believe that Xunantunich is haunted by the spirits of the Mayan people who once called it home. From ghostly apparitions to strange sounds and eerie sightings, there have been countless reports of paranormal activity at this ancient site. 

Xunantunich and El Castillo: The majestic El Castillo pyramid at Xunantunich, an ancient Mayan ruin in Belize, surrounded by lush greenery.

The History and significance of Xunantunich

Xunantunich was a major Mayan city that flourished from the 7th to the 10th century AD. At its peak nearly 200 000 people lived in the Belize Valley and it served as a Maya civic ceremonial center. The site is located on a ridge overlooking the Mopan River, and it was an important center of trade and commerce for the Mayan people.

The city was home to a number of impressive structures, including a large pyramid known as El Castillo. The pyramid is over 130 feet tall and is decorated with intricate carvings and sculptures. Other notable structures at the site include the Ball Court, which was used for a game played throughout Mesoamerica, and the Palace, which was likely the residence of the ruling elite.

Xunantunich was abandoned by the Mayan people in the 10th century, likely due to a combination of factors including drought, overpopulation, and warfare. Some say that a sudden earthquake made the people leave forever in a hurry around 700 AD. The site was rediscovered by Europeans in the 19th century, and it has since been extensively studied by archaeologists.

The Legend of the Ghostly Maiden

But what about the ghost said to haunt the place? Actually, Xunantunich is a modern name, and its original name is lost to history. Xunantunich’s name means “Maiden of the Rock” in the Maya languages Mopan and Yucatec, combining “Xunaan” (noble lady) and “Tuunich” (stone for sculpture). The name today, refers to the ghost legend that has plagued the archeological site. 

According to the legend, a beautiful young woman dressed in white appears to visitors at the site. Her first sighting was in 1892 or 93 when the Europeans ‘rediscovered’ it when the British colonial administration sent Thomas Gann to investigate the area. He was a terrible archaeologist though, using dynamite to dig and destroy many artifacts and buildings. 

Rediscovering the Mayan City: Thomas Gann and laborers atop a burial-mound at Xuanantunich ruins in Belize. Gann removed a stone altar of the god of death at the site which is now hidden from view in a British Museum storeroom. This is when the sighting of the Stone Maiden started. Was it because the holiness of her city was disturbed she came back as a spirit? (credit: Thomas Gann)

She was seen ascending the stone stairs of El Castillo before she disappeared into a stone wall. She is said to be dressed in all white and when she turned back for a moment, the people who saw her claimed she had fire-red and glowing eyes.

When they came back to their senses and the shock left them, they tried to retrace her steps, but she was nowhere to be found. She is said to still make appearances now and again. She was seen so frequently and made such a big impression that they named the city after her. 

Human Sacrifice: Ascending down the stairs as it was some sort of ritual, it has been speculated that the Stone Maiden was picked as a human sacrifice to the Mayan Gods: Source: Thomas Shahan/Wikimedia

But who was this Stone Lady? She is said to be the spirit of a Mayan princess who was sacrificed on the steps of the temple by her father, a powerful ruler, in order to appease the gods. Now she is reliving her final moment again and again, walking to her own death. A similar story has been told about Cahal Pech.

Many visitors have reported seeing the ghostly maiden, and some have even claimed to have had conversations with her. She is said to be a peaceful and benevolent spirit, but her presence can be unsettling and eerie nonetheless. Some visitors have even reported feeling a cold breeze or a hand on their shoulder when they encounter her.

The Mayan beliefs about death and the afterlife

To understand the ghostly legends and paranormal activity associated with Xunantunich, it is important to understand the Mayan beliefs about death and the afterlife. The Mayans believed that death was not the end of life, but rather a transition to a new state of being. They believed that the afterlife was a continuation of the earthly life, and that the spirits of the dead could interact with the living.

The Crystal Maiden: Actun Tunichil Muknal (the Cave of the Crystal Sepulchre), also known locally as ATM, is a cave in Belize, near San Ignacio, Cayo District. There are several areas with skeletal remains in the main chamber. The best known is “The Crystal Maiden”, the skeleton of what is believed to be a 17-year-old boy, possibly a sacrifice victim, whose bones have been calcified to a sparkling, crystallized appearance. The ceramics at the site are significant partly because they are marked with “kill holes” (holes created to release spirits lurking within), which indicate that they were used for ceremonial purposes. Was this the fate to the Stone Maiden?

The Mayans also believed in a complex system of gods and goddesses who controlled various aspects of the natural world. The gods were often associated with specific animals, plants, and celestial bodies, and they were believed to play a role in determining the fate of the dead.

These beliefs about death and the afterlife likely contributed to the development of ghost stories and legends at sites like Xunantunich. The spirits of the dead were believed to have the power to interact with the living, and many Mayans likely believed that the spirits of their ancestors were watching over them.

The mystery and allure of Xunantunich’s haunted history

Xunantunich is a truly unique and fascinating site that offers a glimpse into the history and culture of the Mayan people. While the ghostly legends and paranormal activity associated with the site may be unproven, they add to the intrigue and mystery of Xunantunich and make it a must-visit destination for history buffs, supernatural enthusiasts, and adventure-seekers alike.

The Mayan Mystery: Xunantunich and Cahal Pech 2-20. In Xunantunich are the remnants of the courts for a Maya ball game where the losers were sacrificed to the gods. Allegedly at least. //Source: Flickr

Whether you’re exploring the impressive ruins, learning about Mayan history and culture, or hoping to experience something paranormal, Xunantunich is a destination that is sure to leave a lasting impression. So if you’re planning a trip to Belize, be sure to add Xunantunich to your itinerary and uncover the ghostly secrets of this ancient Mayan ruin.

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References:

Xunantunich – Wikipedia

Fascinating Facts About the Lost City of Xunantunich

Xunantunich

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Halloween Stories: Día de los Muertos and Celebrating Death

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In splendid colors and festive celebration the Día de los Muertos in Mexico welcomes the dead with a party and a smile. But how did it originate and how does it differ from the Halloween celebration from its neighboring country?

Día de los Muertos, or the Day of the Dead, is a vibrant and deeply spiritual celebration with roots in ancient Mesoamerican traditions. Most will preface this with saying that this is not the Mexican version of Halloween from the United States, although the celebrations do share similarities and also how it originated.

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It is a time when the veil between the world of the living and the dead is said to thin, allowing families to reunite with their departed loved ones. Far from a mournful event, Día de los Muertos honors death as a natural part of life, celebrating the memories and spirits of the dead with offerings, altars, and joyful gatherings. The part of it being a humorous and fun aspect often sets it apart from other celebration focusing on death and the dead. 

The Origins of Día de los Muertos : From Mesoamerica to Modern Mexico

Today, the Día de los Muertos celebration is an old one, but just how old is still debated. Some argue that it have its origins in ancient pre-Hispanic traditions, particularly among the Aztecs and other indigenous civilizations as well as the Roman Catholics and the European Danse Macabre imagery. 

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Mictēcacihuātl: A drawing of Mictlancihuatl, one of the deities described in the Codex Borgia. She was the goddess of the dead and the underworld and today an imagery for those honoring the Aztec heritage during Día de los Muertos.

Some claim that close to all traditions could be traced back to medieval Europe and to the time when the Spanish Conquistadors colonized the land. They argued that what would be mistaken as indigenous traditions on the countryside was simply an archaic Spanish tradition from the early days of the conquest. Some would argue it is rather a Spanish tradition born out of Mexican nationalism to express themselves through this Aztec identity to remove themselves from Spain after independence.

But did the Aztec indigenous have a similar celebration? After all, a harvest celebration during the fall is a very global thing and could have existed parallel with others. These ancient peoples believed in the cyclical nature of life and death, viewing death not as an end but as a part of the journey of the soul. 

The closest celebration is perhaps the Quecholli is the name of the fourteenth month of the Aztec calendar and was between October 20 and November 8 where the hunting deity Mixcoatl was central as it was hunting season. It had a similar tradition of placing food on altars close to the burial grounds of fallen warriors to help them reach the afterlife. It was a huge feasting time and they would also dress up as the deity as well as sacrificing a man and a woman to him at his temple. 

The goddess Mictēcacihuātl, Queen of the Underworld, played a central role in ceremonies honoring the dead. She was often represented with a crown of skull and flowers, and people would often give offers to her in order to help the dead reach Mictlán.

Altars and Ofrendas: Welcoming the Spirits

At the heart of Día de los Muertos is the creation of altars, or ofrendas (offerings), that serve as a beacon for the spirits of deceased family members. These altars are elaborately decorated with candles, flowers, photos, and personal mementos of the deceased. Every ofrenda also includes the four elements: water, wind, earth and fire. A drink (water) for their thirst, food (earth) for their hunger and candles (fire). It is believed that the light from the candles guides the souls back to the world of the living, allowing them to briefly visit their families.

The big and adorned alters is a central part of the Día de los Muertos celebrations.

The altars often feature marigolds—known as cempasúchil—whose bright orange color and distinctive fragrance are thought to attract the souls of the dead and are often called Flor de Muerto or the Flower of Dead. It is often planted in cemeteries and in Honduras the flower is also used to wash corpses. 

Sugar skulls, pan de muerto (a special bread made for the occasion), and favorite foods of the deceased are also placed on the ofrendas, as offerings meant to nourish and comfort the visiting spirits.

Each element of the altar has symbolic meaning and is different in different regions. The papel picado in Michoacan, intricately cut paper banners, represents the fragility of life, while the salt helps purify the souls during their journey. Water is placed on the altar to quench the thirst of the spirits after their long voyage. In Oaxacada they are decorated with colorful paper mache called alebrijes.

Further to the sea like Veracruz, seashells, seaweed and fish. In big cities like Mexico City they also use more urban and modern things. At the altars they adorn them with pictures of the deceased as well as statuettes and images of saints and the virgin Mary. They sometimes offer shots of tequila or mezcal to adults or toys for the children. Most iconic though is perhaps the sugar skull. 

Calacas and Calaveras: The Dance of Death

La Catrina: Sueño de una tarde dominical en la Alameda Central by Diego Rivera. Both him and Frida Kahlo is depicted together with La Catrina.

One of the most iconic images of Día de los Muertos is the calavera, or skull, often depicted in the form of brightly colored sugar skulls. These Alfeñiques sugared skulls, adorned with intricate designs, represent the dead but in a playful, lively way. The calacas (skeletons), whether in art or costume, are often shown dancing, playing music, or engaging in joyful activities. This imagery reflects the belief that death is not to be feared but rather embraced as a continuation of life.

Perhaps the most famous depiction of the calavera is the La Catrina figure, created by Mexican artist José Guadalupe Posada in the early 20th century. La Catrina is a skeletal figure dressed in elaborate European clothing, a satirical commentary on Mexican society but also a reminder that death comes for all, regardless of status or wealth. 

Whereas Posada’s print intended to satirize upper class women of the Porfiriato, the famous Mexican artist, Diego Rivera made a huge mural where she was the centerpiece. There he molded her into a Mexican national symbol by giving her attributes that referenced indigenous cultures.

La Catrina has since become a symbol of Día de los Muertos and a popular costume during the celebrations. People are now dressing as her as a tribute and her imagery is known far outside the Mexican borders. The face painting of a human skull was not really a part of the tradition, but has become popular in recent years, especially in urban areas. 

The Journey of Souls

Día de los Muertos is often celebrated over two days. November 1st, Día de los Angelitos (Day of the Little Angels), is dedicated to the souls of deceased children where they are reunited with their family for a day. This is perhaps a more somber day for obvious reasons than the following day. Because November 2nd, Día de los Difuntos (Day of the Dead), is for honoring adults who have passed away and the night is more festive.

Families visit cemeteries, clean the graves of their loved ones, and often spend the night by the tombs, sharing stories, playing music, and sometimes even hosting feasts at the gravesite. These traditions ensure that the dead are never forgotten and remain an integral part of the family.

Other traditions children will go out in the street, knocking on the doors for a calaverita, which is a small gift like candy or money. The difference between this and the Trick or Treat is that there is no threat if they don’t give anything. 

They also write a particular literary form called Calaveras literarias that are lighthearted and often mocking epitaph to their friends and family. In recent years, parades in the streets with people dressing up have become more and more popular. Inspired by the 2015 James Bond movie Spectre, which featured a large Day of the Dead parade, Mexico City held its first-ever parade for the holiday in 2016.

From Ancient Rituals to a Global Tradition

Over time, Día de los Muertos has gained recognition beyond Mexico’s borders. Thanks in part to the efforts of Mexican-American communities, the holiday is now celebrated in various parts of the United States, particularly in regions with large Latino populations. Schools, community centers, and cultural organizations build ofrendas, host parades, and teach the significance of the holiday. Movies such as “Coco” (2017) have introduced the spirit and meaning of Día de los Muertos to global audiences, further embedding it in the popular imagination.

Read Also: Check out all ghost stories from Mexico

This didn’t go without its controversies though, as when the American Halloween became popular through popular culture through the North American Free Trade Agreement some saw as a form of U.S Cultural Imperialism. In the 1990 the phrase “Día de los Muertos is not Mexican Halloween” became more of a political statement

Read More: A lot of the modern Halloween celebration in the U.S are said to come from the Celtic Samhain celebration that Mexican’s feel doesn’t align with their own holiday. Halloween Stories: The Celtic Samhain and how it became the modern Halloween

But as much as the cultural conservatives saw Halloween as a ‘cultural pollution’, there is no denying that the two holidays have influenced each other in the later years. A write posed the question, when children are wearing a costume from the Disney movie, Coco, is the Mexican child wearing a Halloween costume or Día de los Muertos costume? Could it not be both?

Día de los Muertos and the Beautiful Dance with Death

The candles get lit as the Monarch butterflies that holds the spirits of the departed arrive in Mexico in the fall for the celebration. Día de los Muertos is not just a day of remembrance; it is a celebration of the beautiful, mysterious connection between life and death. It teaches that death is not the end but a continuation of the journey, one that is marked with love, color, and family. As the marigolds bloom and the candles flicker in the cool autumn air, families gather to welcome their ancestors and celebrate the timeless dance between the living and the dead.

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References:

Day of the Dead – Wikipedia 

Day of the Dead (Día de los Muertos) ‑ Origins, Celebrations, Parade | HISTORY 

Dia de los Muertos: Symbols and Traditions | The Grace Museum 

Day of the Dead 

Calavera – Wikipedia 

Calavera Sugar Skull 

Day of the Dead Traditions 

The Ofrenda 

Tagetes erecta – Wikipedia 

Ofrenda – Wikipedia

Day of the Dead – Wikipedia

What is Día de los Muertos? An expert explains the holiday celebrating loved ones who have died | PBS News 

Aztec Culture

Mixcoatl – Wikipedia 

Quecholli – Wikipedia 

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The Ghost Bride at the Devil’s Curve

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On a road known as the Devil’s Curve in Colombia, the ghost of a bride has been reported on the road since the 70’s, asking passing cars for a ride. 

On the road can be a dangerous place to be, especially at night, during bad weather and at high speed. Especially when there are rumors about a ghost roaming the road that are asking you to take them with you.  

Since the 1970s, there have been reports about something that looks like the ghost all dressed in white on what is known as The Devil’s Curve or La Curva del Diablo in Puerto Colombia, a coastal town and municipality in Colombia. 

There are many tales about ghosts that asks for a ride, disoriented and alone alongside the roads.

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The Ghost Bride at La Curva del Diablo has later been dubbed as the ghost bride as many have thought it looks like she is wearing a white wedding dress. 

She is said to be asking for a ride of the cars passing by this dangerous road. If they refused, they would later see her sitting in the back of the vehicle, even if they didn’t let her in. 

If they did let her into the car, several reports of her sitting in the backseat crying are told, but when the driver turned to check on her, she disappeared, leaving the seat wet. In some versions she smiled and left a sickening smell of rotting flowers in the air before disappearing. 

The buses passing by also report a woman that is signaling them to stop. One taxi driver named Hugo Rangel told a story of meeting her in 1993. He was scared as he knew of the ghost bride. She was covered in dirt and looked terrible. 

This tale of a female hitchhiking is a very common ghost story throughout the world. The urban legend of The Vanishing Hitchhiker comes in many variations. Considering just how many die a sudden and tragic death on the roads, there might be some truth to some of them?

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References

Archivo de Terror Histórico del Atlántico: Los fantasmas que aterrorizan en las carreteras – Archivo Histórico del Atlántico

La novia que asusta a conductores en el Atlántico – Barranquilla – Colombia – ELTIEMPO.COM

Las carreteras fantasmales de Colombia | Blog Autolab

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The Skeleton Ghost La Taconuda

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Dressed impeccably in a fancy dress and high heels, this vengeful spirit known as La Taconuda haunts the roads and old haciendas of Nicaragua to get revenge on those who took her beauty.

This Nicaraguan legend tells the story of a young woman that was very beautiful, tall with thin and long hair. It is told that she was dressed fabulous in a nice dress with high heels. According to some sources, her name was Ana, but she is today remembered as La Taconuda.

She was the daughter of a Creole Spaniard named Sanches owning all the haciendas to Masaya. After her father died, she inherited everything as she was his only daughter. After this she lived alone except for her male suitors that visited and gifted her beautiful things.

One day, two men that had grown tired of her indifference to them barged into her home and smashed her mauled her face with broken glass bottles.

Ana survived the attack, continued to dress well, but cried every time she looked at herself in the mirror, feeling ugly and defeated, wishing she could get her revenge.

It is many variations as to how she became a vengeful spirit of La Taconuda after she died. Perhaps she finally felt powerful to take revenge of those who attacked her? I some variations she made a pact with the devil to restore her beauty in exchange of giving him a new soul of a man every weekend.

Today you can still spot La Taconuda, often along the road, or out in the coffee plantations, often you can hear it by the clicking of her heels. She looks fine from a distance, but if you come close enough, you will see that she is nothing but a skeleton with the means to kill you.

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La leyenda de La Taconuda en viva la vida