According to Tony Seaton's definition, "thanatourism" consists in engaging in travels to locations wholly or partly motivated by the desire for actual or symbolic encounters with death. It is a wide category that includes very different types of destinations, activities and motives. Its boundaries are porous and intersect other kind of touristic interests such as cultural, historical, memorial and religious ones, that often concern death and its various representations. Nevertheless, sociologically thanatourism is a well definable phenomenon, that underlines the existence of a renovated interest in creating a new physical and symbolic space for death in contemporary society. If, as it has been proven, it's not possible to identify a sui generis type of tourist, with its own characteristics, specifically interested in dark destinations, is it possible to clearly define "black spots" when the sites' significance resides in the connections with other fields of meaning and concern? The exposition of religious human remains - keeping in mind a distinction between relics display, artistic uses of bones, mummies exposed in crypts and catacombs, and museum exhibitions - can be identified as both a religious fact and a thanatourstic opportunity, in a complex semantic layering produced by site management and visitors' fruition and interactions. Death is presumably the main topic of the experience but more often bones and corpses are vehicle of other religious meanings and historical and scientific data that seem to cover the "thantopsis" opportunity, transforming it in something else.