Stage 4: Livor Mortis

The fourth stage of decomposition, Livor Mortis translates to “blueish color” [livor] “of death” [mortis] although it has many names including “hypostasis”, “suggillation”, “cadaveric lividity”, “darkening of death” and “postmortem staining”. Livor Mortis begins when circulation stops, blood vessels become more permeable due to decomposition, and blood settles throughout the corpse. Red blood cells, which are very dense, travel and pool in the lowest areas possible, staining the tissue. This means in a hanging death, discoloration would be seen in the feet, fingertips and ear lobes. Males who die from hanging may also acquire what’s known as a “Death Erection” (or “Angel Lust”) due to the pooling of blood in their penis.

Death Erection

In someone who died in the supine position (lying face up), lividity would appear on the corpse’s back. Drowning victims, or bodies found in water show signs of Livor Mortis in the face, upper parts of the chest, hands, lower arms, feet and calves because they are in constant motion. Livor Mortis begins within 20 minutes to 2 hours of death and initially causes the skin to appear blue and blotchy. Blood congeals in the capillaries within 4-5 hours and in 5-6 hours, blotches on the skin become more fluid. At this time, if pressure is applied to the discolored area(s), skin will turn white. Maximum lividity can be observed between 6-12 hours, and after 10-12 hours, skin will retain discoloration even when pressed. The name is slightly misleading as it tends to appear more of a blueish-purple or purple-ish red in most cases. Certain poisons alter the color of postmortem staining, which can aid in determining cause of death. In a carbon monoxide poisoning death, discoloration would be a cherry pink. Hydrocyanic acid poisoning appears bright red, and nitrates, potassium chlorate, potassium bicarbonate, nitrobenzene and aniline (which causes methaemoglobinaemia) all manifest as a red-brown or brown discoloration. Phosphorus poisoning causes dark brown postmortem staining. Discoloration is especially evident on the ear lobes and underneath fingernails and in fair-skinned people. Intensity of the color depends on the amount of hemoglobin in the blood of the deceased and hypostastis can be internal as well as external, often manifesting on the heart, lungs, kidney, spleen and other organs. During later stages of Livor Mortis, the body may also begin to show “marbling”, which is caused by the breakdown of hemoglobin.

Marbling

Tardieu Spots

Corpses in the later stages of Livor Mortis may also develop “Tardieu spots”, which look like purple liver spots. These dark spots are created by ruptured capillaries. In addition, “vibices” are often visible on bodies during the stage of Livor Mortis. Vibices look like strips or bands and are caused by pressure, usually left by tight-fitting clothing such as socks, belts and bras. In hanging deaths, a noose or other method of hanging may be visible in the form of a vibice. When pressure is applied to the corpse, it prevents blood from pooling in those areas.

Vibices seen on corpse. Lividity suggests corpse was in supine position at time of death.

Petechiae, larger haemorrhages or palpable blood blisters may form on patches of discolored skin. The subtle differences between postmortem staining/haemorrhages and bruising obtained in a fatal accident or murder is evident to investigators when determining cause of death. The discoloration caused by pooling of blood in the vessels appears slightly different from bruises which are formed when blood escapes the vessel. Livor Mortis is incredibly useful in determining whether a body has been moved after death. For example, if a body is livor on the back, indicating they died in the supine position but are discovered in prone position (face down), it is evident someone move the body. Signs of the fourth stage of decomposition are also a tale-tell sign that resuscitation is futile.
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Find out what happens before Livor Mortis in Stage 1: Pallor Mortis, Stage 2: Algor Mortis, and Stage 3: Rigor Mortis and after Stage 5: Putrefaction

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If you enjoyed this article, you may also like Everybody Poops: The Post-Mortem Edition and Demystifying the Process of Dying

Dying with Dignity: One Woman’s Willful Journey into Death

The following video documents the final days of a woman who opted for physician-assisted suicide in 2010. Seventy-four year old Michele Causse Deriaz, a resident of Toulouse, France traveled to Switzerland with her partner and a friend in order to die on the day of her birth, July 29th. Michele’s story is very intriguing; She speaks bluntly, even joyfully, on the subject of her death and has strong yet simple views on the topic of Dying with Dignity. Michele volunteered for cameras to follow her in the days leading to her scheduled death and to be present as she chose to take a lethal dose of pentobarbital, prescribed by her end of life physician. She hoped that by participating in the documentary, physician-assisted suicide would be a more available option for others like her who wish to end their life. On the day before her death she left a message for viewers, “Let me say before dying that people really cherish life… I have to be really suffering to leave it; I wanted to live just like everyone else… There won’t be crowds of people lining up to die. The few who wish to die will certainly have good reasons.”

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If you enjoyed Michele’s story, you might also like Dying with Dignity, Demystifying the Process of Dying, Everybody Poops: The Post-Mortem Edition, Karl Wallenda’s Fatal Tightrope Fall, Possible Relatives: Tina Enghoff Photographs Homes of the Recently Deceased and Joshiah: We are the Creators of Our Universe

The Death Zone

 Climbing the world’s highest mountain, Mount Everest, is on the bucket list of countless adventurous individuals. Part of The Himalayas, Mount Everest’s peak towers at 29,029 feet (8,848 meters) above sea level and marks the border between the countries of Nepal, to the south, and Tibet to the north. In Nepal, Everest is known as “Sagarmatha” and in Tibet call the mountain “Chomolungma”. The cost of climbing Mount Everest is $25,000 – $60,000 (16,660 – 39,700 pounds) but ultimately, some pay with their lives.

  In recent years, Mount Everest has become notorious for an area known as “The Death Zone” which is the final resting place for over 200 climbers who lost their lives during their attempt to reach the mountain’s peak.

“The Death Zone” is located 26,000 feet (7,925 meters) above sea level where oxygen is so scarce, all but the most experienced climbers must breathe with the assistance of air-filled canisters. Only 1/3 of the oxygen available at sea level is present in the Death Zone; Therefore, climbers who attempt to summit without the aid of an oxygen bottle or those who run out will face oxygen depletion which can eventually lead to death. Oxygen depletion causes hallucinations and fatigue, often climbers suffering from a lack of oxygen will sit down and give up for no apparent reason, only to die hours later.

 Mount Everest partially punctures the stratosphere creating an environment which is in a constant state of subzero temperatures and can drop to -100 degrees Fahrenheit (-73 degrees Celsius). Jet stream winds reach speeds of 200 miles/hour (320 kilometers/hr), literally blowing climbers off the face of the mountain, never to be seen again.

  Any exposed skin will immediately become frostbitten which can lead to gangrene and in many cases, amputation. Due to the incredibly severe conditions this high above sea level, when a climber is in danger, not much that can be done to help. Often times, assisting a fellow climber in a deadly situation could led to your own death.

 In 2006 the death of British climber David Sharp caused quite a bit of controversy in the media. Despite the fact that at least 40 people climbing the mountain that day passed directly by him on their way to the summit while he was still alive, only a few stopped to help. He was severely frostbitten and suffering from oxygen depletion. According to those who stopped to tend to him, he was far beyond help. Eventually, he had to be left behind on the mountain to die. The media called the actions of these climbers who left David Sharp “callous”. While it is certainly easy to sit in a temperature-controlled environment in judgement of those who left a fellow summiter to die, only those who were there will ever know if anything could have been done to save him. Conditions on the mountain are so deadly, each hopeful summiter must sign a “body disposal” form which asks the preferred choice for your body, should you die at any point during your climb; Return home, return to Kathmandu (capital of Nepal) or remain on the mountain.

  Surprisingly, many choose for their body to remain on the mountain where they died. In fact, when local Sherpas, who believe leaving dead bodies on the mountain to be disrespectful to the mountain gods, attempted to remove several of the deceased, two families came forward asking that their loved ones remain where they met their demise. Many times, those who were with them on their fatal climb will return to give the body a “burial”, usually moving the body out of view from the mountain’s path or concealing their corpse with large stones.

 Many times, bodies cannot be recovered from the Death Zone. A recovery attempt would require 5-10 highly experienced Sherpas, even then, recovery may be impossible and the effort could easily claim another life. It costs approximately $30,000 to return a corpse to its native country.

 The south side of the mountain is considered to be “cleaner”. Most bodies on the southern, Nepalese side of the mountain have, at the very least, been removed from the main path. Only recently, helicopters have become able for use in the recovery of bodies; However, the body must be moved as far as a base camp on the south side of the mountain. The north side, which is controlled by the Chinese government, does not allow helicopter use for any purpose. The north side is notorious for being the more dangerous route with a far higher death rate than the south. On the northeastern side of the mountain lies “Rainbow Valley”. Despite its Care Bear-esque name, the area was dubbed as “Rainbow Valley” for the numerous corpses dressed in multicolored down jackets which line the main path.

  David Bashears, five time summiteer of Everest confessed, “There had been nothing in my training to prepare me to pass through the open graveyard waiting above.”

Did You Know?
On May 29th, 1953 Sir Edmond Hillary and his Sherpa, Tenzing Norgay, became the first known people to reach Mount Everest’s summit. When Hillary died, his family wished to have his cremains scattered from atop the mountain, but the Nepalese government intervene and would not allow it.

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If you enjoyed this article, you might also like Pray the Decay Away: Incorruptible Corpses and Other Forms of Postmortem Preservation, Nepal Earthquake, The Seven Stages of Decomposition, Rasputin’s Pickled Penis, Burying the Dead is Killing the Planet, and German Wings Crash: Andreas Lubitz Suicide was a Mere Side Effect to the Murder of 149

Life Before Death: Overcoming the Fear of Death Through Postmortem Photography

 German photographer Walter Schels and journalist Beate Lakotta set out to dispell their shared fear of death by photographing terminally ill people perimortem and postmortem in the series “Life Before Death”. Beate Lakotta and Walter Schel have been married for over twenty years; Schel is 30 years her senior. The two are well-aware Schels will most likely die long before Lakotta, an event which they both fear. Walter Schels grew up near Munich, Germany during the final years of World War II; His own home was bombed as a child and he saw many victims of the air raids. He said the horrors he witnessed in childhood caused him to spawn a deep fear of death, “I was afraid of death and coffins my whole life and I avoided seeing any dead bodies, even those of my parents.”. In order to find subjects willing to participate in the project, the couple visited hospices in Hamburg and Berlin. Surprisingly, many patients near death wanted to participate in the project, eager to speak about their prognosis with someone outside of friends and family. Both subjects and loved ones had to agree upon participating, and only a small few chose to back out of the project. In the end, Schels and Lakotte interviewed and photographed 26 people who were severely ill and near death. For an entire year as the project was underway, the two were unable to work on any additional projects; They were on-call 24/7, ready to complete the postmortem photography portion in the event one of the subjects passed. Schels had previously worked on a series depicting birth, stating his fear of death was so intense all he could think was, “At the end of this birth will always be death.”. Although the series has had a deep reaction with many people, Schels insists he wasn’t trying to get across any message with the touching photos, only trying to “selfishly” rid himself of his fear, stating, “I hoped to lose my fear by doing this project where I had to confront myself with death. I am old enough to think about my own death so it was obvious to for me to close the circle between birth and death by doing this project.”. The powerful black and white portraits have been published into a book; The artist chose to use black and white photography to focus more on form and color. Lakotta said of the series, “Its like cement. That cold, that hard, and that heavy.”. According to Schels, “We both cried during this time more than ever before. It was impossible for either of us to deal with the physical death and, even more, the mental pressure on our own. Even now we still have to fight against tears when we get touched at certain points [in the series].”. Although the fear of death may still remain for the two, now Schels knows, “Death is ruthless. It is better to be prepared.”.

Elly Genthe, 83

First Photographed December 31, 2002
Elly Genthe was a tough, resilient woman who had always managed on her own. She often said that if she couldn’t take care of herself, she’d rather be dead. When I met her for the first time, she was facing death and seemed undaunted: she was full of praise for the hospice staff and the quality of her care. But, when I visited again a few days later, she seemed to sense her strength was ebbing away. Sometimes during those last weeks she would sleep all day: at other times, she saw little men crawling out of the flower pots who she believed had come to kill her. “Get me out of here”, she whispered as soon as anyone held her hand. “My heart will stop beating if I stay here. This is an emergency! I don’t want to die!”
Died January 11, 2003
Gerda Strech, 68

First Photographed January 5, 2003
Gerda couldn’t believe that cancer was cheating her of her hard-earned retirement. “My whole life was nothing but work, work, work,” she told me. She had worked on the assembly line in a soap factory, and had brought up her children single-handedly. “Does it really have to happen now? Can’t death wait?” she sobbed. On one visit Gerda said, “It won’t be long now”, and was panic-stricken. Her daughter tried to console her, saying: “Mummy, we’ll all be together again one day.” “That’s impossible,’ Gerda replied. “Either you’re eaten by worms or burned to ashes.” “But what about your soul?” her daughter pleaded. “Oh, don’t talk to me about souls”, said her mother in an accusing tone. “Where is God now?”
Died January 14, 2003


Michael Lauermann, 56 

First Photographed January 11, 2003
Michael Lauermann was a manager. A workaholic. One day he just keeled over. At the hospital they said: “Brain tumour, inoperable.” That was six weeks ago. Lauermann doesn’t want to talk about death, he’d rather talk about his life. How he managed to escape the narrow confines of his native Swabia and go to Paris. Studies at the Sorbonne. Baudelaire, street riots, revolution, women. “I really loved life,” says Lauermann. “Now it’s over. I’m not afraid of what’s coming.” There is no one by his side, that’s his choice. That’s not the way his life was. But he has no regrets. He even derives a certain enjoyment from this advanced stage of the illness. Free and easy, a kind of weightlessness. He feels as if his body were fading away. He is not in pain. “I will soon die”, Lauermann says. Three days later there is a candle burning outside the door of his room. It indicates he has passed away.
Died January 14, 2003

Michael Föge, 50

First Photographed January 8, 2003
Michael was left part-paralysed and unable to speak by a brain tumour. His wife communicated with him by squeezing arm: “I could feel his vitality. We had fun,” she said.
Died February 12, 2003
Roswitha Pacholleck, 47
  
First Photographed December 31, 2002
“It’s absurd really. It’s only now that I have cancer that, for the first time ever, I really want to live,” Roswitha told me on one of my visits, a few weeks after she had been admitted to the hospice. “They’re really good people here,” she said. “I enjoy every day that I’m still here. Before this my life wasn’t a happy one.” but she didn’t blame anyone. Not even herself. She had made peace with everyone, she said. She appreciated the respect and compassion she experienced in the hospice. “I know in my mind that I am going to die, but who knows? There may still be a miracle.” She vowed that if she were to survive she would work in the hospice as a volunteer.
Died March 6, 2002  Barbara Gröne, 51
  
First Photographed November 11, 2003
All her life, Barbara had been plagued by the idea that she has no right to be alive. She had been an unwanted baby: soon after her birth, her mother had put her into a home. But she had a strong survival instinct, and became very focused, she said, very disciplined in the way she lived. After much hard work, it seemed that life was at last delivering her a better hand. But then the cancer struck: an ovarian tumour, which had already spread to her back and pelvis. Nothing could be done. Abruptly her old fears returned: the familiar sense of worthlessness and sadness. At the end of her life, Barbara told me that she was overwhelmed by these feelings. “All my efforts were in vain”, she said. “It is as though I am being rejected by life itself”.
Died November 22, 2003
Heiner Schmitz, 52
First Photographed November 19 2003
Heiner was a fast talker, highly articulate, quick-witted, but not without depth. He worked in advertising. When he saw the affected area on the MRI scan of his brain he had grasped the situation very quickly: he had realised he didn’t have much time left. Heiner’s friends clearly didn’t want him to be sad and were trying to take his mind off things. They watched football with him just like they used to do: they brought in beers, cigarettes, had a bit of a party in the room. “Some of them even say ‘get well soon’ as they’re leaving; ‘hope you’re soon back on track, mate!’” says Heiner, wryly. “But no one asks me how I feel. Don’t they get it? I’m going to die!”
Died December 14, 2003
 Peter Kelling, 64
  
First Photographed November 29, 2003
Peter Kelling had never been seriously ill in his life. He was a civil servant working for the health and safety executive, and didn’t allow himself any vices. And yet one day he was diagnosed with bowel cancer. By the time I met him, the cancer had spread to his lungs, his liver and his brain. “I’m only 64,” he muttered. “I shouldn’t be wasting away like this”. At night he was restless, he told me, and kept turning things over in his mind. He cried a lot. But he didn’t talk about what was troubling him. In fact he hardly talked at all and his silence felt like a reproach to those around him. But there was one thing that Peter Kelling followed to the very last and that was the fortunes of the local football team. Until the day he died, every game was recorded on the chart on the door of his room.
Died December 22, 2003 Edelgard Clavey, 67
First Photographed December 5, 2003
Edelgard was divorced in the early eighties, and lived on her own from then on; she had no children. From her early teens she was an active member of the Protestant church. She contracted cancer about a year before she died, and towards the end she was bed-bound. Once she was very ill she felt she was a burden to society and really wanted to die. “Death is a test of one’s maturity. Everyone has got to get through it on their own. I want very much to die. I want to become part of that vast extraordinary light. But dying is hard work. Death is in control of the process, I cannot influence its course. All I can do is wait. I was given my life, I had to live it, and now I am giving it back”.
Died January 4, 2004Jannik Boehmfeld, 6 
First Photographed January 10, 2004
Jannik was only four years old when doctors detected a rare type of brain tumour. Four months later his mother, Silke was diagnosed with breast cancer. She was determined to stay strong for the sake of Jannik and his little brother Niklas, but her prognosis was bleak; She survived her son who died just 25 days after his 6th birthday.
Died January 11, 2004    Wolfgang Kotzahn, 57
Fist Photographed January 15, 2004

There are colorful tulips brightening up the night table. The nurse has prepared a tray with champagne glasses and a cake. It’s Wolfgang Kotzahn’s birthday today. “I’ll be 57 today. I never thought of myself growing old, but nor did I ever think I’d die when I was still so young. But death strikes at any age.”. Six months ago the reclusive accountant had been stunned by the diagnosis: bronchial carcinoma, inoperable. “It came as a real shock. I had never contemplated death at all, only life,” says Herr Kotzahn. “I’m surprised that I have come to terms with it fairly easily. Now I’m lying here waiting to die. But each day that I have I savor, experiencing life to the full. I never paid any attention to clouds before. Now I see everything from a totally different perspective: every cloud outside my window, every flower in the vase. Suddenly, everything matters.”

Died February 4, 2004 Maria Hai-Anh Tuyet Cao, 52

First Photographed December 5, 2003
“Death is nothing,” says Maria. “I embrace death. It is not eternal. Afterwards, when we meet God, we become beautiful. We are only called back to earth if we are still attached to another human being in the final seconds.”. Maria’s thoughts on death are permeated with her belief in the teachings of her spiritual guru, Supreme Mistress Ching Hai; She believes she has already visited the afterlife in meditation. What Maria hopes is that she can achieve a sense of total detachment at the moment of death: she spends most of her time in the days leading up to her death preparing mentally for this
Died February 15, 2004   Klara Behrens, 83
  First Photographed February 6, 2004
Klara Behrens knows she hasn’t got much longer to live. “Sometimes, I do still hope that I’ll get better,” she says. “But then when I’m feeling really nauseous, I don’t want to carry on living. And I’d only just bought myself a new fridge-freezer! If I’d only known! I wonder if it’s possible to have a second chance at life? I don’t think so. I’m not afraid of death — I’ll just be one of the million, billion grains of sand in the desert…”
Died March 3, 2004

  Beate Taube, 44 

First Photographed January 16, 2004
Beate had been receiving treatment for breast cancer for four years, but by the time we met she had had her final course of chemotherapy, and knew she was going to die. She had even been to see the grave where she was to be buried. Beate felt that leaving her husband and children behind would be too difficult and painful if they were with her. At the moment of her death she was entirely alone — her husband was in the kitchen making a cup of coffee. He told me later that he was disappointed that he couldn’t be with her, holding her hand, but he knew this is what she had always said, that dying alone would be easier for her.
Died March 10, 2004  Elmira Sang Bastian
  First Photographed January 14, 2004
Elmira Sang Bastian was most likely born with the tumour that, by the age of 17 months, had taken over almost her entire brain. Her mother, Fatemah, refused to give up hope. She prayed: “Dear God, now it is in your hands. If it be your will, let a miracle happen. Or is it selfish of me to want to keep my daughter? Was it your plan that she wouldn’t remain with us for long?”
Died March 23, 2004  Rita Schoffler, 62

First Photographed February 17, 2004
Rita and her husband had divorced 17 years before she became terminally ill with cancer. But when she was given her death sentence, she realised what she wanted to do: she wanted to speak to him again. It had been so long, and it had been such an acrimonious divorce: she had denied him access to their child, and the wounds ran deep. When she called him and told him she was dying, he said he’d come straight over. It had been nearly 20 years since they’d exchanged a word, but he said he’d be there. “I shouldn’t have waited nearly so long to forgive and forget. I’m still fond of him despite everything.” For weeks, all she’d wanted to do was die. But, she said, “now I’d love to be able to participate in life one last time…”
Died May 10, 2004

 Jan Anderston, 27

 First Photographed April 8, 2005

Jan Andersen was 19 when he discovered that he was HIV-positive. On his 27th birthday he was told that he didn’t have much time left: cancer, a rare form, triggered by the HIV-infection. He did not complain. He put up a short, fierce fight – then he seemed to accept his destiny. His friends helped him to personalize his room in the hospice. He wanted Iris, his nurse, to tell him precisely what would happen when he died. When the woman in the room next to him died, he went to have a look at her. Seeing her allayed his fears. He said he wasn’t afraid of death. “You’re still here?”, he said to his mother, puzzled, the night he died. “You’re not that well,” she replied. “I thought I’d better stay.” In the final stages, the slightest physical contact had caused him pain. Now he wants her to hold him in her arms, until the very end. “I’m glad that you stayed.”

  Died June 14, 2005

 More Photos from ‘Life Before Death’
-No Information Available At This Time-

 





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Photos and descriptions courtesy Walter Schels, Beate Lakotta, The Wellcome Collection and BBC, The Guardian and Feature Shoot
From the same demented mind that brought you The Post-Mortem Post: FREAK
If you enjoyed this article, you might also like Possible Relatives: Tina Enghoff Photographs Homes of the Recently Deceased, The Genesee Hotel Suicide, The Most Beautiful Suicide, The Seven Stages of Decomposition, Everybody Poops: The Postmortem Edition and Burying the Dead is Killing the Planet

THE WALKING DEAD: Indonesia

  

 In villages occupied by the Toraja people located in the mountains of South Sulawesi, Indonesia, Shamans have been raising the dead for centuries. While we might refer to the Indonesian walking dead as “zombies”, they are known by the Toraja people as “Rolang”, or “the corpse who stands up”. The only major difference between the Western world’s idea of a traditional zombie and the Indonesian version is that many people have witnessed the Rolang and luckily, they do not crave human flesh. According to the religious beliefs of the Toraja people, in order for a deceased person to reach the afterlife known as “Puya” or “The Land of Souls”, their corpse must be returned to the place of their birth for burial.

 Prior to the Dutch colonization of this area in the 20th century, the Toraja people lived in remote villages without roads connecting one to the other. Due to the difficulty of treading terrain in this mountainous region, people were terrified to journey too far in fears that their body could not be returned to their birthplace in the event of their demise. The Toraja’s beliefs state that if the body is not returned to the corpse’s village of birth, the soul will never reach Puya and will forever wander around in limbo, confused by their unfamiliar surroundings. In order to aid in transporting corpses, Shamans would be called upon to temporarily raise the dead so that they could walk back to their birthplace on their own in order to attend their funeral and begin their journey to Puya. Every August, a ritual known as Ma’nene or “The Ceremony of Cleaning Corpses” takes place.

Corpse cleaning, grooming and redressing during Ma’nene

During this time, families exhume the bodies of deceased relatives in order to wash them, groom them, change their clothes and repair their coffins. The bodies are taken to the place of their death, then back to their grave in the village of origin. Often the deceased are paraded around the village in straight lines during the journey in order to observe the living;

 This is done out of respect to the ‘Hyang’, unseen spiritual entities with supernatural powers who reside in mountains, hills and volcanoes and may only move in straight lines.

 Simple wooden caskets are placed into limestone cliffs in order to make it easier for the bodies to be retrieved for Ma’nene. Some of these limestone burial caves are so old that many coffins have rotted away leaving nothing but skeleton; Some belonging to people who died 1,000 years ago.

 Generally coffins belonging to children and infants are suspended from the sides of these limestone cliffs with rope. Once the rope rots and the coffin falls, new ropes are simply reattached and the coffin is hung once more. Infants who die before beginning teething are buried in Baby Grave Trees. [Read all about The Baby Grave Tree here]

 The Toraja, who are known as skilled woodworkers carve life-sized wooden effigies for high-status villagers which are called “Tau-Tau” and are also displayed on these limestone burial cliffs. Often, the Tau-Tau are dressed with the deceased’s favorite piece of jewelry or clothing. In the Toraja culture, more importance is placed on funerals and The Ceremony of Cleaning Corpses than births and marriages.

 In addition to returning to their place of birth, Toraja people believe that for a soul to reach Puya, all relatives of the family, no matter how far away, must attend the deceased’s funeral. Due to this stipulation, it can take several weeks, even several months, for the funeral to take place. While awaiting burial, the corpse is taken to a traditional ‘Tongkonan’ house. These houses are used almost exclusively as a place to keep the deceased before burial, similar to a funeral home. Tongkonan houses pass down from generation to generation and cannot be bought or sold according to the Toraja culture.


These elaborate houses are adorned with buffalo horns which are considered to be a symbol of wealth. The roofs’ shape symbolizes prows of the ships which carried the ancient Toraja people to the land they inhabit today. Less wealthy families may instead keep their loved one inside a room of their own home. Prior to burial the corpse is treated somewhat like an actual living person; The body will be washed, groomed, have changes of clothing and will even be offered daily meals.

 It is not uncommon for a visitor to thank the corpse for being a good host. The main reason the deceased are treated so much like the living is because the Toraja people believe it takes many, many years to reach Puya and that in some sense, the deceased remain with their bodies until they complete the voyage. Once all relatives (and the corpse) have arrived in the deceased’s village of birth, the funeral festivities may begin.  those attending the funeral will gather in ceremonial sites called “Rante”. Usually, hundreds of people are in attendance at Toraja funerals and for the wealthy, a massive feast is held which may last for several days. It is believed that for the soul to reach Puya more quickly, it is nessesary that blood is spilled at the funeral; The more blood spilled, the faster the journey into the afterlife will be. For this reason, buffalo and pigs are sacrificed at the ceremony. The installment of a new Tau-Tau requires the sacrifice of no less than 29 buffaloes and 59 pigs. For an exceptionally wealthy citizen, dozens of buffalo and hundreds of pigs will be slaughtered while those in attendance sing, dance and try to catch the animals’ blood with bamboo straws. Sometimes cockfights called “bulangan londong” are also held.

 Family will offer the corpse items they feel will be needed for the journey into the afterlife (commonly money and cigarettes). In modern times, bodies are usually transported in cars which means there is not much need for the walking dead; However, it is claimed that Shamans often attend funeral celebrations and can use the same magic to cause a slaughtered buffalo to get up and walk after it has been beheaded. This is to prove the same magic used to create Rolang is still practiced by the Toraja Shamans today. When Rolang was a popular method of transporting corpses to their burial site, special runners would go ahead of these walking dead (who were usually accompanied by a Shaman and family members) to warn people on the path and in villages that a corpse would be shambling through shortly.

 Once temporarily reanimated, the corpse would be expressionless, unresponsive, and only able to perform the most basic of functions such as walking. If anyone were to address the corpse by name or unnecessarily touch the body (in a hug, for instance) the corpse would immediately collapse and sometimes, disappear. These migrations to the corpse’s birthplace were also conducted in straight lines and were silent, somber affairs which could take many days, weeks or even months if the person had journeyed too far from home before their demise.

 The practice remains a complete mystery and although most young people of the Toraja culture do not believe in this ancient practice, the older Toraja population swear it to be real saying it is now only practiced in some areas where it is necessary such as the remote village of Mamases. The practice of regularly exhuming and cleaning corpses can be found in a few other parts of the world such as Madagascar. Unfortunately, it is believed to be a large part of why the bubonic plague, also known as the Black Death is still prevalent in that area. During the 14th century, the Black Death killed an approximate 200 million people. The disease can last in an infected corpse for several years, putting those who exhume and handle deceased infected bodies at risk of contracting the notoriously deadly disease.
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Photos courtesy Reuters, The Associated Press, Sijori Images and Mongabay.com

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Be sure to read about another bizarre funeral rite of the Toraja, The Baby Grave Tree
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Thich Quang Duc: Monk on Fire 

The Self-Immolation of Thich Quang Duc

On June 11, 1963 amidst what became known as the “Buddhist Crisis” a Vietnamese Mahayana Buddhist monk known as Thich Quang Duc self-immolated (committed sacrificial suicide) at a busy intersection in Saigon. While Malcolm Browne’s Pulitzer Prize winning photo of Thich Quang Duc during self-immolation is one of the most famous and powerful photographs to this day, many people do not know what led the monk to end his life in protest.

Thich Quang Duc

Thich Quang Duc was born as “Lam Van Tac” in 1897 in Hoi Khan in the Van Ninh District, Khanh Hou province of Vietnam to Lam Huu Ung and Nguyen Thi Nuong. One of several children, Thich Quang Duc left his family at the age of eight to begin studying Buddhism under his uncle and spiritual master, Hoa Thuong Thich Hoang Tham, who raised him as though he were his own son. When Thich Quang Duc was fifteen, he took his Samanera (novice) vows and changed his name to Nguyen Van Khiet. At twenty he became an ordained monk and was given the name “Thich Quang Duc”. “Thich” (short for “Thich Ca”) is the surname given to all Mahayana Vietnamese Buddhist monks and nuns. The name means “Sakya” and indicates they are “sons of Sakyamuni the Buddha”. “Quang Duc” is a Dharma name which is traditionally chosen by one’s spiritual leader and is descriptive of the person’s admirable attributes. Once he became an ordained monk, Thich Quang Duc chose to travel to a mountain near Ninh Hoa to live in solitude; Afterwards, he opened the Thien Loc pagoda near the mountain on which he had spent three years as a hermit. In 1932 Thich Quang Duc was appointed as an inspector of monks for the Buddhist Association in Ninh Hoa, later being appointed as inspector to his home province of Khanh Hoa. Duc devoted two years to studying the traditions of Theravada Buddhism in Cambodia. He spent much of his life spreading the teachings of Buddhism throughout southern Vietnam and in his lifetime, was responsible for the construction of 31 Buddhist temples; One of them being the Quan The Am pagoda in the outskirts of Saigon. The street the temple sits on is now named after Thich Quang Duc in honor of his work and the sacrifice he made for the Buddhist population through self-immolation.

Vietnamese President Ngo Dinh Diem

Vietnam’s first President, Ngo Dinh Diem was a devout Roman Catholic who took office in 1955. While the Roman Catholic minority had long been favored by French colonists in the area, Diem was well-known for severely persecuting the Buddhist population within the country. At the time, 70%-90% of the population was Buddhist and had been suffering mass discrimination during Diem’s presidency. Many Roman Catholic priests had formed their own armies which were instructed to brutalize the Buddhist population and force them to convert their religion under threat. The government refused to intervene while Buddhist pagodas were being looted and destroyed by these Catholic troops. The Buddhist flag had been banned in Vietnam and on May 8, 1963 during a protest regarding the ban, nine unarmed Buddhist protestors were shot and killed by government guards in the city of Hue. While Ngo Dinh Diem blamed communist terrorists, it was perfectly clear he had a hand in the shootings. On June 10 a spokesperson for the Vietnamese Buddhist population quietly informed a U.S. journalist covering the Buddhist Crisis that “something important” would happen the next day on the road outside the Cambodian Embassy in the city of Saigon. Three-hundred and fifty Buddhist monks and nuns carrying protest banners marched down the street that day while Thich Quang Duc and two other monks rode in a car.

The car Thich Quang Duc rode in to his June 11, 1963 self-immolation.

Once they were near the busy Saigon intersection, Thich Quang Duc and his companions exited the car as the protesters surrounded them in a protective circle. One monk placed a cushion in the road for Thich Quang Duc to sit on. He sat on the cushion in the lotus position before taking out his wooden holy beads and chanting, “Nam mo A di da Phat”, a prayer to Amida Buddha.

 One of the monks accompanying him retrieved a 5 gallon petrol can from the vehicle and began to douse Thich Quang Duc in petroleum. After the prayer was finished, Thich Quang Duc self-immolated with the aid of another monk who lit the match.

 David Halberstam, who witnessed the event wrote, “I was to see that sight again, but once was enough. Flames were coming from a human being; his body was slowly withering and shriveling up, his head blackening and charring.

 In the air was the smell of human flesh; human beings burn surprisingly quickly. Behind me I could hear the sobbing of the Vietnamese who were now gathering. I was too shocked to cry, too confused to take notes or ask questions, too bewildered to even think…

 As he burned he never moved a muscle, never uttered a sound, his outward composure in sharp contrast to the wailing people around him.”.

It took approximately 10 minutes for the 66-year-old monk to completely self-immolate. Once the fire that had consumed Thich Quang Duc began to burn out, monks covered his smoldering body in yellow robes and placed his corpse inside a wooden coffin. The monks were unable to straighten his charred body; One arm protruded from the coffin as his remains were carried to the Xa Loi pagoda.

 Astoundingly, despite being “re-cremated” at his funeral, the heart of Thich Quang Duc remained unscathed and was placed in a glass chalice where it, along with his ashes, remained at the Xa Loi pagoda. Photos of Thich Quang Duc’s self-immolation circulated the world, putting more pressure on President Ngo Dinh Diem to reform his policies as he had previously promised the citizens of Vietnam.

  American President John F. Kennedy commented on the photo saying, “No news picture in history has generated so much emotion around the world as that one.” Still, the Buddhist Crisis of Vietnam continued. In August of 1963 Diem arrested over 1,000 Buddhists in the cities of Hue and Saigon and conducted massive raids on Buddhist pagodas including Xu Loi. During the raid, two monks managed to escape with the urn containing the martyred monk’s ashes. Unfortunately, Duc’s heart was confiscated by government forces. Many Buddhist monks across Vietnam were killed, others chose to join Duc in self-immolation to ensure their death would matter. Finally, on November 2, 1963 a coup was staged on President Ngo Dinh Diem and his brother/advisor, Ngo Dinh Nhu, who many believe may have been behind most of the anti-Buddhist policies across Vietnam.  After being arrested and promised safety in return for their surrender, Diem and Nhu were assassinated in the back of a truck while being transported to military headquarters. It began when Nhu was stabbed with a bayonet 15-20 times by one of the arresting officers (who Nhu had been insulting during transport) while the truck was stopped at a train crossing.

Body of President Ngo Dinh Diem after his assassination.

Diem was then shot in the head with a revolver at point-blank range. When it was noticed Nhu was still barely clinging to life, he too was shot in the head and killed. The assassinations of President Diem and his brother, Nhu, proved to be a huge turning point in the Vietnam War. Before his self-immolation, Thich Quang Duc documented his final thoughts in a letter, “Before closing my eyes and moving towards the vision of the Buddha, I respectfully plead to President Ngo Dinh Diem to take a mind of compassion towards the people of the nation and implement religious equality to maintain the strength of the homeland eternally. I call the venerables, reverends, members of the sangha [meaning “association”/”community” in Sanskrit and usually referring to ordained monks and nuns] and the lay Buddhists to organize in solidarity to make sacrifices to protect Buddhism.”.

The heart of Thich Quang Duc

Thich Quang Duc’s heart was recovered and is now kept in the Reserve Bank of Vietnam; It is considered to be a holy relic. Due in part to the miraculous preservation of Thich Quang Duc’s heart, he was deemed a Bodhisattva, “Enlightened Being”.

The following is news footage of the Buddhist Crisis in Vietnam and the self-immolation of Thich Quang Duc on June 11, 1963 in Saigon. If you only wish to watch the self-immolation, skip to 6:00 minutes.

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