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Memento mori
Memento mori (Latin for "remember (that you have) to die") is an artistic symbol or trope acting as a reminder of the inevitability of death. The concept has its roots in the philosophers of classical antiquity and Christianity, and appeared in funerary art and architecture from the medieval period onwards.
The most common motif is a skull, often accompanied by bones. Often, this alone is enough to evoke the trope, but other motifs include a coffin, hourglass, or wilting flowers to signify the impermanence of life. Often, these would accompany a different central subject within a wider work, such as portraiture; however, the concept includes standalone genres such as the vanitas and Danse Macabre in visual art and cadaver monuments in sculpture.
In English, the phrase is typically pronounced /məˈmɛntoʊ ˈmɔːri/, mə-MEN-toh MOR-ee.
Memento is the second-person singular active future imperative of meminī, 'to remember, to bear in mind', usually serving as a warning: "remember!" Morī is the present infinitive of the deponent verb morior 'to die'. Thus, the phrase literally translates as "you must remember to die" but may be loosely rendered as "remember death" or "remember that you die".
The philosopher Democritus trained himself by going into solitude and frequenting tombs. Plato's Phaedo, where the death of Socrates is recounted, introduces the idea that the proper practice of philosophy is "about nothing else but dying and being dead".
The Stoics of classical antiquity were particularly prominent in their use of this discipline, and Seneca's letters are full of injunctions to meditate on death. The Stoic Epictetus told his students that when kissing their child, brother, or friend, they should remind themselves that they are mortal, curbing their pleasure, as do "those who stand behind men in their triumphs and remind them that they are mortal". The Stoic Marcus Aurelius invited the reader (himself) to "consider how ephemeral and mean all mortal things are" in his Meditations.
In some accounts of the Roman triumph, a companion or public slave would stand behind or near the triumphant general during the procession and remind him from time to time of his own mortality or prompt him to "look behind". A version of this warning is often rendered into English as "Remember, Caesar, thou art mortal", for example in Fahrenheit 451.
Several passages in the Old Testament urge a remembrance of death. In Gen. 3:19b, it is written, "By the sweat of your face you shall eat bread until you return to the ground, for out of it you were taken; you are dust, and to dust you shall return." In Psalm 90, Moses prays that God would teach his people "to number our days that we may get a heart of wisdom" (Ps. 90:12). In Ecclesiastes, the Preacher insists that "It is better to go to the house of mourning than to go to the house of feasting, for this is the end of all mankind, and the living will lay it to heart" (Eccl. 7:2). In Isaiah, the lifespan of human beings is compared to the short lifespan of grass: "The grass withers, the flower fades when the breath of the Lord blows on it; surely the people are grass" (Is. 40:7).
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Memento mori
Memento mori (Latin for "remember (that you have) to die") is an artistic symbol or trope acting as a reminder of the inevitability of death. The concept has its roots in the philosophers of classical antiquity and Christianity, and appeared in funerary art and architecture from the medieval period onwards.
The most common motif is a skull, often accompanied by bones. Often, this alone is enough to evoke the trope, but other motifs include a coffin, hourglass, or wilting flowers to signify the impermanence of life. Often, these would accompany a different central subject within a wider work, such as portraiture; however, the concept includes standalone genres such as the vanitas and Danse Macabre in visual art and cadaver monuments in sculpture.
In English, the phrase is typically pronounced /məˈmɛntoʊ ˈmɔːri/, mə-MEN-toh MOR-ee.
Memento is the second-person singular active future imperative of meminī, 'to remember, to bear in mind', usually serving as a warning: "remember!" Morī is the present infinitive of the deponent verb morior 'to die'. Thus, the phrase literally translates as "you must remember to die" but may be loosely rendered as "remember death" or "remember that you die".
The philosopher Democritus trained himself by going into solitude and frequenting tombs. Plato's Phaedo, where the death of Socrates is recounted, introduces the idea that the proper practice of philosophy is "about nothing else but dying and being dead".
The Stoics of classical antiquity were particularly prominent in their use of this discipline, and Seneca's letters are full of injunctions to meditate on death. The Stoic Epictetus told his students that when kissing their child, brother, or friend, they should remind themselves that they are mortal, curbing their pleasure, as do "those who stand behind men in their triumphs and remind them that they are mortal". The Stoic Marcus Aurelius invited the reader (himself) to "consider how ephemeral and mean all mortal things are" in his Meditations.
In some accounts of the Roman triumph, a companion or public slave would stand behind or near the triumphant general during the procession and remind him from time to time of his own mortality or prompt him to "look behind". A version of this warning is often rendered into English as "Remember, Caesar, thou art mortal", for example in Fahrenheit 451.
Several passages in the Old Testament urge a remembrance of death. In Gen. 3:19b, it is written, "By the sweat of your face you shall eat bread until you return to the ground, for out of it you were taken; you are dust, and to dust you shall return." In Psalm 90, Moses prays that God would teach his people "to number our days that we may get a heart of wisdom" (Ps. 90:12). In Ecclesiastes, the Preacher insists that "It is better to go to the house of mourning than to go to the house of feasting, for this is the end of all mankind, and the living will lay it to heart" (Eccl. 7:2). In Isaiah, the lifespan of human beings is compared to the short lifespan of grass: "The grass withers, the flower fades when the breath of the Lord blows on it; surely the people are grass" (Is. 40:7).